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(profeBBor  ^amuef  (gtifPer 

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gub^e  ^dmuef  (gltiffer  g0recftinr%e 

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^amuef  (gtiffer  (jBrecfeinrib^e  feong 

fo  f ^e  feifirarg  of 

(Princeton  C^eofogicdf  ^emindrj^ 

sec 


'    v. 


<5?^c^^  ^^^^^^^^^^ 


THE 

ORIGINAL   AND   PRESENT 

STATE  OF  MAN, 

BRIEFLY     CONSIDERED: 


WHEREIN      IS      SHEWN, 


/.J^^ 


\ 


The  Nature  of  his  Fall,  and  the  Neceflity,  Means  and 
Manner  of  his  Restoration,  through  the  Sacrifice 
of  CHRIST,  and  the  fenfible  Operation  of  that 
Divine  Principle  of  G  R  A  C  E  and  TRUTH, 
held  forth  to  the  World, 


PEOPLE    CALLED    Q^U  A  K  E  R  S. 

TO      WHICH      ARE      ADDED, 

Some    REMARKS  on   the  ARGUMENTS   of 

Samuel    Newton,    of    Norwich. 


T^ 


By    JOSEPH     PHIPPS. 


We  both  labour,  and  fuffer  Reproach,  becaufe  we  truft  in  the  living 
God,  who  is  the  Saviour  of  all  Men,  'fpccially  of  thofe  that  believe. 

I  Tim.  iv.  lo. 


TRENTON: 
PRINTED      BY      ISAAC     COLLINS. 

M.DCCXCIII. 


c^^ 


THE 


PREFACE. 


M 


V  chief  hiducement  to  puhlijlj  a  few  Ohfer» 
i>ations  upon  S.  Newton's*  Letter  in  the 
Year  1767,  was  the  Defence  of  that  divine  Prin^ 
ciple  vouchfafed  by  a  gracious  Creator^  through 
a  beneficent  Redeemer  to  all  Mankind^  in  order 
to  their  Injlru^ion^  Help  and  Salvation,  Its 
Operation  and  Extent  appeared  to  me  to  be  mif 
underjloody  and  mifakenly  reprefented  in  that 
Difcourfe ;  and  fnding  it  equally  fo  in  a  late  "f 
Reply  of  the  fame  Author^  I  think  my f elf  in  fome 
Degree  obliged  to  appear  a  fecond  Time^  fill 
further  to  feis)^  according  to  my  Ujiderfandingy 
the  Necefity^  TJniverfality  and  real  Senfibility  of 
the  Work  of  God^s  Holy  Spirit  upon  the  immortal 
Soul  of  Many  as  the  vital  Source^  and  Support 
of  true  Religion  in  him ;  and  therefore  the  pri- 
mary Guide  of  his  Life  arid  Conduct, 

My  Tnte?ttion  is  not  mere  Controverfy^  but 
Explanation  and  DoEirine,  I  have  therefore 
taken  the  Liberty  to  ufe  divers  ExpreJJions  from 
the  Apocrypha,  and  other  ivritifigs,  ivhere  their 
Pertinence  and  Clcarnefs  entitled  them  to  a  Place, 

I  take 


*   tetter  to  the  Author  of  a  Letter  to  Dr.   Formey,  &c.  Jignedy 
No  Matter  who. 

\  T'm  lending  Sentiments  0/  the  Pecple  called   Quakers  examined, 
&c.  by  S-  Newton,  of  Norwich. 


The      preface. 

/  tg,ke  little  Notice  cf  the  numerous  declamatory 
Parts  of  my  Oppofers  Performance.  It  concerns 
not  the  ingenuous  Reader^  <who  can  he  mofl  keen 
or  mojl  petulent^  but  on  ivh'ich  Side  of  the  ^eftion 
the  Truth  lies^  and  by  isohich  Do&rine  his  Mind 
is  mojl  likely  to  he  heft  and  mof  profitably  informed. 
This  he  may  better  judge  for  himfelf  than  others 
for  him ;  for  be  they  ever  fo  ingenious^  or  other- 
ivife  learned^  they  cannot  be  competent  Judges  in 
Things  they  have  not  experienced,  and  which  are 
not  to  be  known  but  by  Experience. 

I  have  no  Animofity  towards  my  Antagojiift ; 
but  his  Work  appears  to  me  founded  in  Mifakes^ 
both  concerning  the  Senfe  of  Scripture^  and  the 
Intention  of  our  Writings.  To  proceed  minutely 
to  unravel  and  clear,  what  he  has  been  at  fo 
much  Pains  to  perplex  and  confufe,  would  be  more 
tedious  than  dificult,  and  could  by  no  Means  com- 
pefifate  either  for  the  Reader  s  Time  or  my  own. 
My  frf  Endeavour  therefore  fhall  be,  to  fhew 
the  Verity  of  our  true  leading  Principles,  from 
the  original,  and  prefent  State  of  Mankind, 
with  the  Afffance  reqiiifite  thereunto,  and  after- 
wards to  add  fame  Remarks  upon  divers  Parts  of 
the  Treatifc  before  me. 


THE 


THE 

ORIGINAL  AND  PRESENT 

STATE    OF    MAN,    &c. 


CHAP.     I. 

I .  Man  was  originally  created  in  Purity^  and  in 
a  State  of  due  Order  and  Re&itude.  i.  He 
was  i7ifpired  with  a  Senfe  of  his  Duty ; 
and  3  and  4,  empowered  to  perform  it.  5. 
Being  tempted^  he  lapfed  from  his  proper 
Guards  the  preferving  Power  of  God,  into 
Sin.  6.  He  fell  from  the  Image  of  the  Hea- 
venly, into  the  Image  of  the  Earthly.  How 
tinlawfil  Self  rofe  in  him.  7.  nat  he  really 
fuffered  Death  in  Spirit,  in  the  Day  of  his 
TranfgreJJion.  What  the  Life  and  Death  of 
the  Soul  are. 

i.T  N  the  Beginning  God  created  all  Things 
Jl^  good.  Inherently  and  immutably  good 
himfelf,  every  Produ(5lion  of  his  rnuft  necef^ 
farily  be  fo,  according  to  the  feveral  Kinds 
wherein  he  created  them.  As  Man  was  wholly 
made  by  him,  he  mufl  have  been  made  wholly 
good ;  his  Nature  clear  of  all  Impurity,  and 
free  from  all  Defed:  and  Diforder,  His  Facul- 
ties 


(  ^  ) 

ties  were  not  imperfecSl,  but  limited  to  their 
proper  Sphere,  and  every  Part  of  his  Compo- 
iition  conflituted  in  its  due  Rectitude ;  the 
Body  placed  in  Subfervience  to  his  rational 
Spirit,  or  Soul,  as  to  the  more  noble  and 
excellent,  and  therefore  the  fuperior  Part, 
made  for  Immortality,  and  in  Subjedlion  only 
to  the  Guidance  of  its  Creator. 

2.  The  human  Faculties,  or  Powers  of 
Capacity,  muft  then  be  clear,  unprejudiced, 
and  fit  to  receive  Impreflions,  yet  void  of  any 
but  thofe  of  immediate  Senfe.  Man,  merely 
as  Man,  could  not  originally  bring  any  real 
Knowledge  into  the  World  with  him.  That 
muft  either  be  immediately  communicated  to 
him  by  his  Maker,  or  afterwards  acquired  by 
himfelf,  through  Obfervation  and  Experience. 
The  latter  required  Time  to  effecft ;  and  as  it 
was  requifite  to  his  Situation,  that  he  fliould 
be  immediately  endued  with  fuch  an  Under- 
ftanding  of  himfelf,  and  his  Creator,  as  related 
to  his  prefent  Duty,  and  affected  his  Felicity, 
he  certainly  was,  by  Divine  Wifdom  and 
Goodnefs,  timely  furnifhed  with  it. 

3.  Man  muft  not  only  then  be  fupplied  with 
a  due  Degree  of  Light  and  Underftanding,  but 
he  muft  alfo  be  empowered  to  adl  up  to  it,  elfe 
his  Knowledge  would  have  been  afforded  him 
in  vain.  Yet,  though  he  certainly  was  thus 
empowered,  the  Sequel  manifeftcd  he  was 
placed  in  a  State  of  Probation,  otherwife,  he 
could  never  have  been  guilty  of  the  leaft 
Failure  ;  for  his  Maker  being  efTentially  and 
unchangeably  good,  muft  have  fixed  him  in  a 
State  of  immutable  Virtue  and  Goodnefs,  had 
he  determined  to  fix  him  at  all. 

4.  As 


(     3     ) 

4*  As  the  omnifcient  Creator  mod  certainly 
forefaw  what  a  fubtle  Adverfary  Man  Would 
have  to  encounter,  he  as  furely  furnifhed  him 
with  Means  fufhcient  to  difcover  his  Snares, 
and  refill:  his  Aflaults.  If  Satan  was  fufFered 
to  ufe  his  Subtilty  and  Influence  to  deceive 
him,  doubtlefs  he  was  not  only  warned,  but 
alfo  endued  with  a  Sufficiency  of  Divine  Light 
and  Influence  to  withfl:and  his  Attempts,  as  he 
kept  duly  upon  his  Watch. 

Nothing  but  the  Divine  Nature  can  enable 
any  intelligent  Creature  to  reflfl:  Temptation, 
and  adl  up  to  the  Divine  Will.  If  therefore 
any  created  Being  is  required  to  keep  up  there- 
unto, it  mufl:  be  afllflied  by  Divine  Power  fo 
to  do.  God  created  Man  for  a  Purpofe  of  his 
own  Glory.  To  glorify  God,  and  to  partake 
of  his  Glory,  Man  mufl  walk  in  Obedience  to 
his  Will.  Man  could  neither  infallibly  know 
his  Will,  nor  conftantly  perform  it,  merely  by 
the  Strength  of  his  own  Faculties  ;  he  muft 
therefore,  neceflarily  have  been  afllfted  by  the 
Spirit  of  God,  to  enable  him  to  perform  his 
Will,  a.nd  fo  to  obey  him  as  to  glorify  him, 
and  enjoy  a  blefl^ed  Inheritance  in  him  ;  other- 
wife,  the  End  of  Man's  Creation  could  not  be 
anfwered.  Hence  it  is  concluded,  the  firfl: 
Man  Adam  was  made  a  living  Soul  by  the  Infpi- 
ration  of  the  fecond  Adam  Chrifl:,  who  is  a 
quickening  Spirit ;  for  "  that  was  not  firfl:  v/hich  i  Cor.  xv. 
"  is  fpiritual,  but  that  which  is  natural  ;  and  ^^'  ^^' 
"  afterward  that  which  is  fpiritual."  That  is, 
Adam  was  firfl  created  a  natural  Man,  and 
then  rendered  a  fpiritual  One  by  the  quickening 
Power   of  the  Spirit  of  Chrifl,  which  is  the 

true 


(     4     ) 

true  Life,  and  proper  Element  for  immortal 
Spirits  to  live  and  move  in. 

Thus  the  Parents  of  Mankind,  in  their  origi- 
nal uncorrupted  State,  being  fit  Temples  for 
the  Holy  Ghoft  to  dwell  in,  were,  as  well  as 
the  Sancflified  in  Chrifl  afterwards.  Partakers 

3  Pet.  i.  4-  of  the  Divine  Nature^  by   the  internal  quick- 
ening of  Divine  Life,  The  Author  of  the  Book 

Wifd.  vii.  ^^  Vfifdom  obferves,  that  Wifdom  In  all  Ages^ 
and  certainly  in  the  firll  and  pureft,  entereth 
Holy  3 Olds  :  Which  Wifdom  he  defcribes  to  be 
the  Breath  of  the  Power  of  God^  a  pure  InfaicncQ 
flowing  from  the  Glory  of  the  Almighty^  the 
Brightncfs  of  the  everla/ling  Light,  the  unfpotted 
Mir r our  of  the  Pozver  of  God,  and  the  Image 
of  his  Goodnefs.  This  clearly  denotes  the 
Spirit  of  the  eternal  Son  of  God  himfelf,  and 
evidently  concurs  with  thofe  Parts  of  the  New 
Teftanient  which  declare  him  to  be,  the  Power 
of  God,  and  the  Wifdom  of  God,  the  true  Light ^ 
and  Life  of  Men,  the  Brightncfs  of  the  Father  s 
Glory,  and  the  Image  of  the  invifible  God, 

^'  It  was  undoubtedly    in  the  Light  of   this 

pure  Influence  that  Adam  had  fuch  an  intuitive 
Difcerning  of  the  Creation,  as  enabled  him  to 
give  Names  to  them  according  to  their  feveral 

Gen.  ii.     Natures.     For    we    read,    "  The    Lord    God 

19-  <t  formed  every  Beafl  of  the  Field,  and  every 

"  Fowl  of  the  Air,  and  brought  them  unto 
"  Adam,  to  fee  what  he  would  call  them  ;  and 
*'  wdiatfoever  Adam  called  every  living  Creature 
"  that  was  the  Name  thereof.*' 

Under  this  celeftial  Enduement,  the  facred 
LuprelTion  of  the  Divine  Image  confpicuoufly 

pen.  1.27.  appeared  in  the  firfl  of  Mankind.     "  In  the 


I  Cor. 

i. 

•14. 

Col.  i. 

15- 

John  i. 

4, 

9- 

51  Cor. 

iv. 

Image  of  God  created  he  them." 


Had 


(     5     ) 

5-  Had  Man  kept  in  faithful  Obedience  to 
his  Heavenly  Guide,  and  rejeded  the  Efforts 
of  the  Tempter,  he  might  undoubtedly,  in 
due  Time,  have  been  advanced  to  a  Degree  of 
Eftablifliment  beyond  all  Poffibihty  of  falling; 
but  not  continuing  llri(5lly  upon  his  Watch, 
and,  contrary  to  the  Warning  before  given  him, 
turning  his  Attention  towards  the  Temptation, 
when  alluringly  prefented,  he  flipped  from 
his  proper  Guard  ;  leaving  hold  of  that  Spirit 
wherein  his  Life  and  Strength  lay,  he  fell  from 
it,  and  all  its  Advantages,  out  of  the  Liberty 
of  the  Sons  of  God,  into  the  Bondage  of 
Corruption  :  A  fure  Introdu(5lion  to  Mifery. 
For  as  Holinefs  and  Happinefs  are  infeparably 
united,  fo  Sin  and  Mifery  are  indiviiibly  con- 
nected. 

To  fuppofe,  that  the  Almighty  Author  of 
all  Good,  originally  fubjedled  Man  under  a 
moral  Neceility  to  tranfgrefs  upon  the  Appear- 
ance of  Temptation,  is  an  Imagination  too 
injurious  to  the  Divine  Charad;er  to  be  admit- 
ted. Our  iirfl  Parents  were  imqueflionably 
enabled  by  their  Maker  to  abide  in  due  Watch- 
fulnefs,  which  would  have  entitled  them  to 
Prefervation  ;  their  Defedlion  from  which,  was 
certainly  not  of  him,  but  of  themfelves.  Had 
their  Lapfe  been  thro'  his  Will,  or  intentional 
Difpofition  of  Circumftances,  fo  that  it  mufl 
inevitably  follow,  he  could  not  conlillently 
have  fentenced  them  to  Punilhment  for  it ; 
becaufe  in  fo  doing,  they  performed  his  Will, 
which  could  not  be  a  Sin  againft  him. 

A  dangerous  Fondnefs  to  become  knowing 
in  Things  hurtful,  and  no  Way  neceflary, 
feems  to  have  an  early  Entrance  into  the  human 

Mind. 


(     6     ) 

Gcn.iii.j.  Mind.  "  In  the  Day  ye  eat,  your  Eyes  fliall 
"  be  opened,  and  ye  fhall  be  as  Gods,  know- 
"  ing  Good  and  Evil."  By  the  Suggeflion 
of  this  flattering  Falfehood,  Eve  was  deceived. 
Knowing  nothing  but  Good,  fhe  might  have 
remained  happy  ;  but  experiencing  Evil,  flie 
became  otherwife.  This  Knowledge  is  as 
oppofite  to  that  of  the  Divine  Wifdom,  as 
Darknefs  is  to  Light.  It  is  certain  the  Om- 
nifcient  knows  both  Good  and  Evil,  but  he 
knows  the  firft  by  immutable  PofTefTion,  and 
perfed:  Enjoyment,  and  the  laft  he  beholds 
with  Abhorrence,  in  eternal  Oppofition  to,  and 
infinite  Diflance  from  the  Purity  of  his  Nature. 
With  finful  Man  the  Cafe  is  reverfe.  Evil 
having  immediate  PoiTeflion  of  him,  and  Good 
being  out  of  his  Reach,  without  divine  Mercy, 
he  mufl  be  completely  wretched.  This  is  the 
necelTary  Confequence  of  that  boafled  Know- 
ledge of  the  World,  which  Men  acquire  by 
tafting  the  pernicious  and  poifonous  Sweets  of 
Temptation. 

6.  The  Confequences  of  this  primary  Lapfe 
were  immediately  afFe(5ling  to  the  adlual  Tranf- 
greiTors,  and  remotely  to  all  their  Pofterity. 
I.  They  lofl  the  bright  Impreffion  of  the 
Divine  Image,  and  the  Felicity  attending  it. 
Forfeiting  the  immediate  indwelling  and  pure 
Influence  of  God's  Holy  Spirit,  they  loft 
that  Divine  Similitude,  wherein  they  had 
enjoyed  internal  Light,  Life,  Love,  Goodnefs, 
Righteoufnefs,  Holinefs,  and  Happinefs.  That 
omniprefent  Spirit  of  Power,  Truth  and  Virtue, 
which  in  their  original  State  had  been  their 
Comforter,  difunited  from  them  through 
Tranfgrcihon,  now  became  their  Accufer  and 

Convidlor. 


(     7    ) 

Convicflor.  2.  Lapling  from  under  due  and 
conftant  Subjedion  to  the  Mind  and  Spirit  of 
his  Creator,  the  Will  of  Man  feparated  from 
the  Will  of  Godj  and  became  Self-will.  Self- 
love  in  Man  was  originally  and  properly  placed 
in  Subfcrvience  to  the  Love  of  his  Maker, 
who  being  in  all  Refpeds  juftly  Supreme,  had, 
wliilil  Man  flood  in  cheerful  Obedience,  the 
Supremacy  in  his  Affedlion  •  but  by  his  undu- 
tiful  Self-gratification,  and  letting  in  the 
Suggellion  of  the  Tempter,  his  chief  Love 
turned  from  his  Maker  to  himfelf.  Thus 
probably  inordinate  Self-love  and  Self-will 
originated  in  Man,  and  they  always  iland  in  a 
Will  feparate  from  the  Will  of  God,  and  a 
Spirit  contrary  to  his  Holy  Spirit.  This  mental 
Separation  opened  an  eafy  Road  of  Accefs  for 
the  Evil  Spirit  to  influence  the  human  Mind 
towards  exterior  Obje(5ls,  and  rendered  them 
the  Subjedls  of  Temptation.  By  giving  way 
to  carnal  Inclinations,  Man  became  carnally- 
minded,  and  "  to  be  carnally-minded  is  Death.''^  Rom.  vin, 

7.  When  the  Sovereign  Legiflator  firfl  added  ^* 
a   pofitive   Law  to  Adam^    he  pre-denounced 
immediate  Death    upon    him,    in  Cafe  of    his 
Tranfgreflion.     "  In  the  Day  that  thou  eatefl  Gen.  u. 
"  thereof,  thou  flialt  furely  die."     This  feems  ^^* 
to  imply  a  much  deeper  and  more  important 
Meaning    than  what  relates  to  the  Body;    a 
Meaning  more   immediately    affedling  to  the 
rational   Soul ;  the  Privation  of  a  Life  which 
before  TranfgrcfTion  it  happily   enjoyed,  and 
which,    by  Difobedience,    it   mufh    certainly 
lofe.     What   then  is    the  proper  Life  of   the 
Soul,  and  what  is  the  Death  of  that  which 
mufl  for  ever  exift  ?  Merely  to  be^  cannot  be 

the 


(     8     ) 

the  Life  intended.  It  mufl  be,  to  live  in  that 
Life  'which  immutably  exijls  only  in  the  Divine 
Nature^  and  which  is  not  to  be  enjoyed  but 
a-Pet.  i.  4.  by  partaking  of  the  Divine  Nature,  the  Spirit 
6,  *  of  him,  who  is  the  Life,  and  our  Life ;  that 
Col.  ill.  4.  yX{q  the  Evangelift  declares  to  be  the  true 
'^°'''*^"  Light  of  Men. 

This  Supernatural,  Spiritual,  Heavenly  Pow- 
er and  Virtue  of  the  great  Illuminator,  and 
Quickener,  is  the   true  Life  of  the  immortal 
Spirit  of  Man  ;  and  the  total  Want,  or  Depri- 
vation thereof,    is  its  Death.     Turning  from 
this  to  embrace  Temptation,  our  firfl:  Parents 
d\.difurely,  in  the  Day  of  TranfgrefTion,  deviate 
from,    and  die  in    Spirit  to  that  Divine  Life 
by  which  they  had  been  quickened.     For,  it 
johnvi. 6. /j-  the    Spirit    that   quickeneth,    or    glveih  Life; 
Icor.iii.  ^"^^  when  Life  departs,  Death  enfues  of  Courfe. 
^-  As  the  Body  dies  when  deprived  of  its  animal 

Life  ;  fo  the  Soul  is  left  in  a  State  of  Ipiritual 
Death,    when  that  which    is   its   proper  Life 
departs  from  it ;  faving  this  Difference,  that 
the  deceafed  Body  remains  wholly  infenfible  ; 
but  the  Soul,  in   the  full  State   of  its  Death, 
ftill  exills  under  the  unavoidable  Senfe   of  its 
Wifdomi.  Guilt  and  Mifery.     Thus,  according  to  Wifdoni 
la,  13-     Man  found  Death  in  the  Error  of  his  Life. — 
"  For  God  made  not  Death,  neither  hath  he 
jbid.  ii.    "  Pleafure  in  the  Deftruclion  of  the  Living." 
*"*•  — But   "  through    Envy    of    the  Devil  came 

"  Death  into  the  World." 


CHAP. 


CHAP.     II. 

I .  The  Fall  of  Adam  and  Eve  offered  all  their 
Progeny^  not  'with  Guilty  but  with  Infrmity. 
2.  How  this  accrues.  3.  T^he  State  of  Infants. 
4.  The  common  Afcciidence  of  the  fenfitive 
Powers  over  the  rational.  5.  Hozv  the  Crea- 
ture is  faid^  Rom.  viii.  to  be  fubjedled  to 
Vanity  by  its  Creator.  6.  When  arrived  to 
Years  of  Underjianding,  ive  add  Sin  to  In- 
frmity. 

i.TT  appears  from  holy  Writ,  that  previous 
J_  to  our  own  aiftual  Offences,  we  are  all 
naturally  affecfled  by  the  Tranlgreffion  of  our 
Primo-genitors.  *'  By  one  Man,  Sin  entered  Rom.  t, 
"  into  the  World,  and  Death  by  Sin,  fo  Death  "' 
"  paffed  upon  all  Men, for  that  all  have  finned.'* 
This  is  not  to  be  luiderftood  of  the  Death  of 
the  Body  only ;  for  all  come  into  the  World 
in  the  Image  of  the  earthly,  or,  void  of  the 
quickening  and  fenfible  Influence  of  Divine 
Life.  But  this  Difadvantage,  through  the 
Supreme  Goodnefs,  is  amply  provided  for,  and 
there  appears  no  necefTity  to  conclude,  that  we 
all  come  into  the  World  juflly  obnoxious  to 
Divine  Vengeance,  for  an  Offence  committed 
by  our  Primo-genitors,  before  we  came  into  the 
World.  With  what  Propriety  can  an  Infant,  in- 
capable of  committing  any  Crime,  be  treated  as 
an  Offender  ?  The  Scripture  pofitively  affurcs 
us,  God's  Ways  are  equal — that  the  Soul  that  fn-  Eze.  xviii 
neth  IT  f jail  die,  and  7iot  the  Son  for  the  Fault 
of  the  Father— tha.t  whatever  Ada.m  s  FQferity^°'^''^^ 


•       (       lO      ) 

loft  through  hiniy  that  and  more  they  gain  in 
Chrift;  and  undoubtedly,  his  Mercy  and  Good- 
nefs,  and  the  Extent  of  his  Propitiation,  are  as 
appHcable  to  Infants,  who  have  not  perfonaliy 
oiFended,  as  to  Adults  who  have. 

2.  The  immortal  reafonable  Soul  of  Man, 
in  every  Individual,  appears  to  be  the  immediate 
Produ(5lion    of   its  Creator;    for  the  Prophet 
Zechariahy  fpeaking  of  the  great  Ads  of  God 
Zcch.  xii.  in  Creation,  afTerts,    that  "  he    formeth   the 
*•  "  Spirit  of  Man  within  him."     And  in  Ecclef. 

xii.  7.  we  read  upon  the  Death  of  the  Body, 
"  Then  fhall  the  Duft  return  to  the  Earth  as 
"  it  was,  and  the  Spirit  fhall  return  unto  God 
"  who  gave  it."  The  Soul  therefore,  receiving 
its  Exiftence  immediately  from  the  Perfecftion 
of  unchangeable  Purity,  can  have  no  original 
Impurity  or  Intemperature  in  its  Nature  ;  but 
being  immediately  and  intimately  connedled 
with  a  fenfitive  Body,  and  of  itfelf,  unable 
conftantly  to  withftand  the  Eagernefs  of  the 
animal  PafTions  after  Gratifications  of  a  carnal 
Nature,  is  liable  to  be  fo  influenced  by  them, 
as  to  partake  with  them  in  their  fenfual  Indul- 
gencies.  In  this  State  the  Defcendants  of 
Adam  come  into  the  World,  unendued  with 
that  divine  Life  which  Adam  fell  from.  And 
who  can  fay,  this  might  not  be  admitted  in 
Mercy  to  all  the  future  Generations  of  Man- 
kind ?  I  ft.  That  each  fucceeding  Individual 
might  be  prevented  from  incurring  the  Guilt 
of  repeating  the  Sin  of  our  prime  Anccftors, 
and  falling  from  the  fame  Degree  of  Innocence, 
Purity  and  Divine  Enjoyment.  2d.  That,  by 
feeling  the  Infirmity  of  our  own  Nature,  and 
the    Want    of   Divine    Afliftance,    we  might 

become 


{  I'  ) 

become  the  more  fenfible  of  our  Danger,  and 
neceflary  Dependence  on  our  Creator,  and 
thence  be  continually  excited  to  feek  after,  and 
cleave  to  him,  in  Watchfulnefs,  Circumfpec- 
tion  and  Prayer,  in  order  to  obtain  a  State  of 
Reftoration.  3d.  That  having  in  Part  attained 
fuch  a  State,  our  Prudence  might  be  ufeful 
towards  our  Prefervation  and  Growth  therein  ; 
iince  we  Ihould  certainly  be  more  affiduoufly 
concerned,  to  fecure  to  ourfelves  a  good  Con- 
dition, obtained  through  Pains  and  Difficulty, 
than  one  we  might  have  been  originally  placed 
in  without  any  Care  or  Trouble  to  ourfelves. 

3.  Whatever  were  the  Peculiarities  attending 
the  Fall  of  the  firfl  Man  and  Woman,  or  thofc 
confequent  upon  it,  this  is  certain,  that  their 
Progeny  do  not  come  into  the  World  in  that 
fame  State  of  Brightnefs  themfelves  were 
confhituted  in  after  their  Creation.  It  cannot 
efcape  the  Notice  of  thofe  who  have  had  the 
Care  of  Infants,  that  the  earliefl  Exertions 
obfervable  in  them,  evidently  arife  from  the 
Powers  of  animal  Deiire,  and  animal  PafTion  ; 
how  prone  thefe  are  to  increafe  in  them,  and 
to  predominate  as  they  grow  up,  and  the  Soli- 
citude it  requires  to  keep  Children  out  of 
Unrulinefs  and  Intemperature,  as  they  advance 
to  Youth's  Eflate ;  how  much  too  potent  their 
inordinate  Propenfities  are  for  the  Government 
of  the  rational  Faculty ;  what  Pains  are  necef- 
fary  to  regulate,  and  often  but  to  paliate  them, 
by  a  virtuous  Education,  and  improving  Con- 
verfe ;  and  the  Impoffibility  they  fhould  ever 
be  radically  fubdued  and  ruled,  without  the 
Application  of  a  fuperior  Principle, 

4.  In 


(  12  ) 

4-  In  the  prefent  State  of  our  Nature,  the 
fenfitive  Powers  take  the  Lead  of  the  rational  in 
the  firfl  Stage  of  Life,  as  the  Soul  brings  only 
a  Capacity,  without  any  real   Knowledge,  or 
Potency,  into  the  World  with  it.     It  acquires 
its  Knowledge  by  Degrees,  enlarging  alfo  in 
Capacity  to  receive  it  gradually.     Every  one 
knows,  it  is  not  capable  at  five  or  ten  Years  of 
Age,  to  comprehend  the  fame  Ideas  in  the  fame 
Extent,  as  in  riper  and  more  advanced  Years. 
It  firfl  becomes   imprefled  with  the  Images  of 
external  Things,  prefented  through  the  corpo- 
real Organs,  and  afterwards  with  thofe  mental 
Ideas  inculcated  by   its    primary   Inftrutftors, 
whether   true    or    falfe.     Hence    the    Bias  of 
Education  becomes  ftrong,  either  to  Right  or 
Wrong,  according  as  the  Inflrucftions  received 
are  agreeable  to  either,  and  the  Pafiions  being 
inlifted  in  their  Service,  occafionally  exercife 
their  Warmth  in  Favour  of  the  prevalent  Idea, 
or  Impreilion,  however  wrong  it  may  be;  unlefs 
the  Mind,  through  Divine  Illumination,  dif- 
cover  its  Erfor,  and  fubmit  to  its  Redification. 
5.  Previous  to  the  Reception  of  Knowledge, 
the  Soul  is  joined  to  the  Body,  by  the  Power 
of  its    Creator,  vs^ho,  in  Conlequence   of   the 
Rom.  viii.  Fall,  faw  fit  it  fhould  be  fo.     "  For,"    faith 
*°'  ^'*     the  Apoflle,  "  the  Creature  was  made  fubjecfl 
"  to  Vanity,  not  willingly,  but  by  Reafon  of 
*'  him  who  hath  fubje(5led  the  fame  in  Hope ; 
"  becaufe  the  Creature  itfelf  alfo  fliall  be  deli- 
"  vered  froin  the  Bondage  of  Corruption,  into 
"  the    glorious    Liberty  of   the    Children    of 
«  God." 

The  rational  Soul   is  here  intended  by  the 
Creature^  and  properly  denominates   the  Man. 

Herein 


(     13     ) 

Herein  the  true  Diftindlion  lies,  betwixt  the 
human  Species  and  Creatures  of  inferior  Kinds. 
This  defcends  not  with  the  Body,  from  Parents 
to  Children  ;  the  Soul  being  an  indivifible  im- 
material Sabftance,  cannot  be  generated.  The 
Soul  of  the  Child  never  was  in  the  Parent,  and 
therefore  could  never  fin  in  him,  nor  derive 
Guilt  from  his  Tranfgreffion.  Neither  can 
Guilt  accrue  to  it,  merely  from  its  being  joined 
to  a  Body  defcended  from  him,  becaufe  that 
Jundion  is  the  A61  of  the  Creator. 

To  account  a  Child  guilty,  or  obnoxious  to 
Puniihment,  merely  for  an  Offence  committed 
by  its  Parents,  before  it  could  have  any  Con- 
fcioufnefs  of  Being,  is  inconfiftent  both  with 
Juilice  and  Mercy  ;  therefore  no  Infant  can  be 
born  with  Guilt  upon  its  Head. 

6.  Befides  our  natural  Alienation  from,  and 
Ignorance  of  the  internal  Life  of  God,  in  our  Eph.  iv. 
fallen  State,  it  muft  be  acknowledged,  that  all 
who  have  arrived  to  fuch  a  Degree  of  Maturity 
as  to  be  capable  of  receiving  a  right  Under- 
ftanding,  and  of  diftinguifhing  the  inward 
Monitions  of  Truth  in  their  Confcience,  have 
alfo  increafed  and  ftrengthened  the  Bonds  of 
Corruption  upon  themlelves,  in  different  De- 
grees, by  a  repeated,  and  too  frequently  an 
habitual  Indulgence  of  the  carnal  Part,  againft 
the  Senfe  of  Duty  received,  and  are  more  deeply 
entered  into  the  dark  Region  of  the  Shadow 
of  Death,  through  tbeir  own  Trefpajfes  and  ibid.  ii.  r. 
Sins.  Thus  "  all  have  fmned,  and  come  fliort  Rom.  ill. 
«  of  the  Glory  of  God."  ''' 


B  CHAP. 


<»1J^#i:^^#:?^^#^#|^-^:####:a^|^#i^#:^:a^ 


CHAP.     IIL 

.  The  State  of  Maji  in  the  fallen  Nature^  and 
the  Necejfity  of  his  Renovation.  2.  His  Ina- 
bility to  accomplifJj  it  for  himfelf  and  the 
NeceJJity  of  Divine  Ajjijlance  thereimto.  3.. 
What  moral  Evil  is — that  it  both  inay^  and 
miiji  be  removed  from  Man  in  order  to  his 
Felicity,  4.  Without  this^  Man  is  not  fully 
acquitted  by  the  one  Offering  of  our  Saviour  at 
Jeriifalem.  5.  The  Spirit  of  God  is  abfolutely 
neceffary  to  effe&  this  great  Work.  6.  What 
perfect  Redemption  from  Sin  conf/ls  in — The 
Term  World,  Jo^^i"^  iii'  1 6.  is  not  to  be  co?ifned 
to  the  Eledl-^Chrifl  tafled  Death  for  all  Men 
without  Exception. 


I.  "l^l^THATEVER  we  may  Iiave  derived 
W  from  our  Parents,  we  certainly 
accumulate  to  ourfelves  additional  Corruption. 
"  All  Flelli  hath  corrupted  his  Way  upon  the 
*'  Earth."  Every  adult  Perfon,  in  his  common 
natural  State,  muft,  upon  ferious  Introverlion, 
find  in  himfelf  a  Pronenefs  to  the  Gratifica- 
tion of  Self  and  the  fenfual  Part^  an  eager 
Inclination  at  Times  to  forbidden  Pleafure,  an 
Averfion  to  Piety  and  Holy  ¥/alking,  a  Con* 
fcioufnefs  of  Guilt,  and  a  fearful  Apprehenfion 
of  the  Approach  of  Death.  Men  generally 
confefs  they  have  erred  and  firayed,  like  loit 
Sheep,  from  the  falutary  Paths  of  Virtue  and 
Duty,  and  that,  fuch  is  their  Frailty,  it  is  an 
eafy  Thing  for  them  to  fall  in  with  Tempta- 
tion ;  but  hard,  if  not  impoOible,  effedually 

to 


(     15     ) 

to  refift  it.  Nay,  even  the  high  Rewards  pro- 
mifed  to  Virtue  and  a  good  Life,  and  the  fore 
Pwnifhments  annexed  to  Vice  and  Folly,  are 
altogether  infufhcient  to  retain  them  in  the 
Practice  of  the  former,  or  to  enable  them  to 
conquer  the  Force  of  their  Inclination  to  the 
latter.  This  demonftrates  the  Corruption  of 
their  Nature  ;  and,  as  "  out  of  the  Abundance  Mat.  xii, 
"  of  the  Heart,  the  Mouth  fpeaketh  ;"  fo  from  ^^' 
what  lodges  or  prefides  within,  the  exterior 
Practice  arifes.  The  Corruption  in  the  Heart 
corrupts  the  Ac5lions,  Manners,  and  Language. 
Hence  all  the  Irregularities  in  Conducfl,  all  the 
profane  and  untrue  Speeches,  all  the  common 
complimental  Falfehoods,  to  gratify  the  Pride 
and  Folly  of  vain  Minds. 

As  the  Origin  of  Evil  in  Man,  came  by 
transferring  his  Attention  and  Defire  from  his 
Creator  to  the  Creature,  dividing  his  Will  from 
the  Will  of  God,  and  his  Spirit  from  the  Spirit 
of  God  ;  fo  the  Continuation  of  Evil  in  Man  is 
by  the  Continuance  of  this  Separation,  and  muft 
abide  fo  long  as  that  remains.  In  this  Situa- 
tion, commonly  called  l/je  State  of  Nature,  we 
are  both  unfit  for,  and  unable  to  enter  the  Hea- 
venly Kingdom,  which  admits  of  nothing ftnful'S.i^,  v.  5. 
or  imclean.  It  is  therefore  abfolutely  requifite 
that  Man  fhould  be  made  Holy,  in  order  to  be 
happy.  Holinefs  cannot  unite  with  Unholi- 
nefs  ;  nor  can  Ability  arife  from  Infirmity.  If 
Pollution  can  cleanfe  itfelf,  if  Evil  can  produce 
Good,  if  Death  can  bring  forth  Life ;  Man 
thus  corrupted,  debilitated  and  deadened,  may 
difengage,  reform,  quicken,  and  reflore  him- 
felf.  But  it  is  not  in  the  Power  of  Man,  as 
fuch,  to  extricate  himfelf  from  the  Bonds  of 
B  2  Sin 


(     i6    ) 

Sin  and  Death.     Yet,  as  Impurity  is  the  Bar, 

Ifa.  lix.  a.  it  muft  be  removed.     As   Si?t  feparates  Man 

from  his  Maker ^  Man  mud  be  Separated  from 

Sin,  or  he  cannot  be  reconciled,  and  united  to 

him.     Without  Reftoration  to  a  State  of  Holi- 

nefs,  he  cannot  enjoy  the  Felicity  pertaining 

Heb.  xii.   to  that  State  ;  for,  "  without  Holinefs  no  Man 

'^-  "  fhall  fee  the  Lord." 

How  then  ihall  corrupt  Man  become  Holy  ? 
How  fhall  he,  in  a  State  of  utter  Incapacity, 
enter  into  and  maintain  a  Warfare  againfl  his 
many  and  mighty  Adverfaries,  which  befet 
him  within  and  without  ?  What  Ability  has  he 
to  fight  his  Enemy  who  is  already  enchained 
by  him  ?  A  Power  too  ftrong  for  Man  has  got 
PofTeflion ;  it  mufl  be  a  fuperior  Power  to  dif- 
poifefs  him,  to  refcue  and  reftore  Man ;  and 
who  is  fufficient  for  thefe  Things  ?  None  but 
his  Omnipotent  Creator  was  able  to  unbind  and 
extricate  him.  But  his  Will  Adam  had  fepa- 
rated  from,  his  Law  he  had  tranfgreffed,  his 
Command  he  had  difobeyed,  and  againfl  him 
alone  he  had  committed  this  high  Offence.  Yet, 
behold  the  afconifliing  Compaflion  and  Kind- 
nefs  of  infinite  Goodnefs!  An  all-fufficient 
Means  was  ftraightway  provided,  for  the  Re- 
demption both  of  the  avAual  Offenders  and  all 
their  Progeny.  The  eternal  Word,  the  Son, 
the  Lamb  of  God  Almighty,  gave  inftant 
Demonflration  of  the  Greatnefs  of  Divine  Love 
and  Mercy,  in  then  concurring  with  the  Father, 
ibidii.i6.  to  yield  himfelf  up  in  dae  Time  to  take  the 
Nature  of  Man  upon  him,  and,  by  refigning  it 
to  Suffering  and  Death,  to  make  it  a  Propi- 
tiation for  the  whole  Species ;  and  alfo,  in 
I  Cor.  xii.  immediately,  and  all  along,  affording  a  Mani- 
^'  fcfation 


(  I?  ) 

feftatioft  of  his  Holy  Spirit  to  every  Man  to 
projit  ivitJjal^  in  order  to  their  prefent  Deli- 
verance from  the  Pov/er  of  Sin,  and  their 
everlafting  Salvation  from  the  certain  EfFecft  of 
abiding  therein  to  the  lad,  namely,  the  fecond 
Death. 

That  Man  fhonld,  of  himfelf,  empower  him- 
felf  to  live  in  the  conllant  Praclice  of  crofhng 
his  natural  Inclinations  and  Propenfities,  is  a 
wild  Prefumption  ;  but  that  a  Spirit  infinitely- 
good,  and  more  powerful  than  all  his  Enemies, 
ihould  fo  influence,  incline,  and  enable  him, 
is  highly  reafonable  to  believe,  becaufe  abfo- 
lutely  necefiary.  By  the  Help  of  God's  Spirit, 
Man  may,  like  the  Apofcle,  be  affifted  to  keep  i  Cor.  ix. 
his  Body  under ^  and  bring  it  into  SubjeBion^  ^''' 
before  the  Strength  of  its  Pailions  and  Affec- 
tions leffen  by  Decay  of  Nature  ;  which  the 
rational  Faculty  can  never  effedlually  accom- 
pliih,  even  under  that  Decay,  without  fuperior 
Affiflance. 

3.  Neither  the  Poffibility,  nor  Probability, 
of  Man's  Purification  and  San6lification  by  the 
Holy  Spirit,  can  reafonably  be  doubted ;  for, 
Firjl,  as  phyfical  Evil,  or  bodily  Pain,  has  no 
fuhjiantial  Exiilence  of  its  own,  but  is  purely 
incidental  to  corporeal  Nature  ;  fo  moral  Evil 
is  to  the  Soul,  a  Diforder  which  it  has  impro- 
perly lapfed  into.  It  is  no  Part  of  God's 
Creation,  nor  has  any  real  Exiflence  by  itfeif ; 
but  is  the  flillen,  defecflive,  diftempered  Con- 
dition of  Beings,  once  created  without  Intem- 
perature,  or  Defetft.  Evil  therefore,  though 
it  be  in  Man,  is  no  conftituent  Part  of  Man, 
but  an  Imperfe(5lion  adventitious  to  his  Nature, 
Vvdiich  by  an  ail-powerful  Principle,  he  may 

be 


{     i8     ) 

be  recovered  from,  and  his  Nature  reflored  to 
a  State  of  Fitnefs  for  Union  with  his  Maker. 
Secondly^  uncreated  Omnipotence  is  certainly 
more  able  to  cleanfe,  than  the  creaturely,  cor- 
rupt, and  fallen  Powers  of  Darknefs  are  to 
defile ;  and  Infinite  Goodnefs  mud  be  as  willing 
and  ready  to  effecfl  the  fir  ft,  as  limited  Envy  the 
laft.  Did  not  the  Sovereign  Lord  intend  Man 
fhould  be  made  Holy,  he  would  not  require  it ; 
nor  would  he  require  it  without  affording  hiixi 
the  Afiiftance  requifite  to  accomplifli  it,  for 
he  enjoins  no  Impoffibilities.  That  he  doth 
require  it,  the  facred  Writings  fufficiently  wit- 
nefs.  "  God,"  faith  an  apoftolic  Writer,  "  hath 
"  not  called  us  unto  Uncleannefs,  but  unto 
"  Hol'inefsr  And,  "  Chrift  alfo  loved  the 
"  Church,  and  gave  himfelf  for  it,  that  he 
*'  might  iandlify  and  cleanfe  it,  with  the  wafh- 
"  ing  of  Water  by  the  Word,"  (or  the  puri- 
fying Efficacy  of  the  Holy  Word,  or  Spirit, 
which  cleanfeth  the  Soul,  as  Water  doth  the 
Body)  "  that  he  might  prefent  it  to  himfelf  a 
"  glorious  Churchy  not  having  Spot  or  Wrinkle, 
"  or  any  fuch  Thing,  but  that  it  Jlooidd  be  Holy 
"  aftd  ivithout  blemi/lD.'''  In  another  Place,  he 
gives  this  Exhortation,  "  Abflain  from  all 
"  Appearance  of  Evil" — -then  proceeds — "  And 
"  the  very  God  of  Peace  fanttify  you  njoholly^ 
"  and  I  pray  God,  that  your  whole  Spirit,  and 
"  Soul,  and  Body,  be  preferved  blamelcfs  tmto 
"  the  Coming  of  our  Lord  Jefus  Chrift."  And 
to  encourage  them  to  feek  it  and  hope  for  it, 
he  immediately  aifures  them,  "  Faithful  is  he 
"  that  calleth  you,  who  alfo  irnl  do  it'' 

4.  Vain    is  that  imaginary    Pretence,    that 
Chrijl  has  paid  the  'whole  Price  for  us^  by  which 


(     '9    ) 

'we  Jland  fully  acquitted  in  the   Sight  of  God ; 
that  we  have  complete  Redemptio?i  i?i  him  'with- 
out SafiElif  cation   in    ourf elves ;   a?id  that  by  the 
external  Offering  up   of  his   Body^  he  hath  per- 
fe^ed   the    Work  for   us^    and   we    are    already 
reconciled    thereby.       For,     was    this    the    real 
Truth,    Chrifl  only  paid  tlie  Price  of  Man's 
Redemption,  that  he  might  continue  in  a  State 
of   Pollution,    and    practice  Evil    with  Secu- 
rity 5    or  be  juftified  in  breaking  the  known 
Commands  of  God,  and  ferving  Satan  during 
the  whole   Term   of   this  Life.     Contrary  to 
this,  the  apoftolic  Dodlrine  is,  "  His  own  Self  i  Pet.  ii. 
"  bore  cur  Sins  in  his  own  Body  on  the  Tree,  *"** 
"  that  we   being  dead  to   Sin,  Hiould  live  unto 
"  Right eoufnefs''- — He  died  for  all,  that    they  %  cor.  v. 
'•  which  live  fliould   Jiot  henceforth    live    unto  ^^• 
*'  t hen f elves,  but  unto  him  who  died  for  them.'* 
^'  — How  lliall  we  that  are  dead  to  Sin  live  any  Rom.  vi. 
"  longer   therein  P — "  Let    not    Sin    therefore  ^j/^* 
"  reign  in  your  mortal  Body,  that  ye  fliould 
"  obey    it    in  the    Lufts    thereof." — "  What 
"  Fruit  had  ye  then  in  thofe  Things  whereof 
"  ye  are  now  afliamed  ?  For  the  Eiid  of  thofe 
"  Things  is  Death.      But  now  being  ??iade  free 
*^  frc7ii   Sin,    and    become  Servants  to    God,    ye 
"  have  your  Fruit  unto  HoUnefs,  and  the  End 
*'  everlafling  Life." 

It  is  true,  the  Apoflle  faith,  "  By  one  Offer-  Heb.  x. 
"  ing  he  hath  perfe(5ted  for  ever  them  that  are  ^^' 
"  fan6lifted."  But  this  doth  not  imply,  that 
his  Sacrifice  perfected  thofe  who  never  came 
to  be  faniftified.  Applying  it  to  this  Cafe,  it 
can  mean  no  more  than,  that  fuch  who  have 
fo  experienced  the  effedlual  Operation  of  Divine 
Grace,  as  to  become  fan(5iificd,  have  Remiflion 

by 


(       20       ) 

by  that  one  Offering  for  Sins  committed  before 
their  Sandlification,  which  perfeds  their  Re- 
demption ;  and  alfo  for  Tranfgreffions  after, 
upon  Repentance.  For  Sin  once  committed 
cannot  be  undone ;  prefent,  and  future  Obedi- 
ence is  no  more  than  Duty  ;  and  pall  Offences 
mufl  flill  remain  againft  us  without  Forgive- 
nefs.  Our  Saviour  therefore,  by  his  Sacrifice, 
manifefted  the  Mercy,  Love,  and  Kindnefs  of 
God,  "  by  whom,"  faith  the  Apoille,  "  he 
"  was  fet  forth  to  be  a  Propitiation  through 
"  Faith  in  his  Blood,  to  declare  his  Righte- 
"  oufnefs,  for  the  Remiffion  of  Sins  that  are 
*'  paft,  through  the  Forbearance  of  God." 
Herein  he  iliewed,  that  a  Door  of  Reconci- 
liation is  opened  to  all  Men  ;  but  thofe  vv'ho 
through  Unbelief  of,  and  Difobedience  to 
Divine  Grace,  never  experience  the  Work  of 
San6lification,  deprive  themfelves  of  that  un- 
fpeakable  Advantage  ;  for  it  is  through  Sancli- 
fication  that  any  come  effecflually  to  enjoy  the 
Benefit  of  the  Sacrifice  of  Ghriii.  That  out- 
ward Offering  for  all,  lliewed  the  Love  of  God 
towards  all ;  and  that  he  Hands  ready  to  pardon 
paft  Tranfgreffion,  in  all  v/ho  fincerely  accept 
his  Terms  of  true  Repentance  and  Reforma- 
tion ;  but  our  Salvation  is  not  completed  by 
that  fingle  Adl  only,  and  the  Work  of  Redemp- 
tion, finifhed  for  us  without  us.  Though 
Chrift  died  for  us,  that  we  might  be  brought 
unto  Glory,  yet  we  are  not  actually  purified, 
fitted  for,  and  introduced  into  the  Kingdom 
merely  by  that  one  Offering.  The  Way  to 
Reconciliation  was  opened  by  tiie  Death  of 
Chrifl,  but  v^e  are  not  favcd  by  his  Life  till 
we  livingly  experience  the  Work  of  Salvation 
in  our  own  Particulars.  5.  It 


(  2"  ) 

5-  It  is  always  requifite  that  the  Means  be 
adequate  to  the  End,  the  Caufe  fufficient  to 
the  EiTed: ;  therefore,  as  all  Men  throughout 
all  Nations,  and  every  Generation,  originally 
iland  in  equal  Relation  to  their  Creator,  have 
been,  and  mull  naturally  be,  in  abfolute  Need 
of  his  Help,  in  order  to  Purification  and  Sal- 
vation, the  Means  afforded  for  this  Purpofe 
mud  be  ur.iverfal  to  reach  all.  It  muft  be  a 
Principle  of  real  and  powerful  Holinefs  and 
Goodnefs,  to  change  the  Condition  of  Man, 
from  Evil  to  Good.  It  muft  be  Omnipotent, 
to  enable  him  to  overcome  his  Adverfaries,  the 
World,  the  Fleili,  and  the  Devil.  Nothing 
but  a  Spirit  fuperior  to  all  thefe  can  efi^ed:ually 
cle'anfe  the  Soul,  and  operate  to  the  Expulfion, 
and  Exclufion  of  thofe  fubtle  and  powerful 
Enemies  v/hich  continually  feek  to  hold  Men 
in  the  Bondage  of  Corruption;  therefore  nothing 
but  God's  Holy,Univerfal,  Almighty  Spirit  can 
efFe(5l  this  necelfary  Alteration  in  Man,  redlify 
the  Diforder  Sin  has  introduced  into  his  Nature, 
and  raife  him  up  from  a  State  of  fpiritual Death, 
by  producing  a  new  and  Heavenly  Birth  of 
Divine  Life  in  him,  by  which  he  may  be  cre- 
ated anew  in  Chrift  Jefus  unto  good  Works, 
and  reftored  to  the  Image  of  God  in  Righte- 
oufnefs  and  true  Elolinefs. 

6.  Perfe(5l  Redemption  confifts,  firft,  in 
paying  the  Price  of  Ranfom ;  and  fecond,  in 
bringing  out  of  Bondage,  and  fetting  the  Pri- 
foncr  at  Liberty.  Our  Saviour  paid  the  firft 
by  his  Suffering  and  Sacrifice  ;  and  he  performs 
the  laft  by  the  efteclual  Operation  of  his  Spirit, 
in  the  Hearts  of  thofe  who  receive  him,  and 
reftgn  wholly  to  him. 

None 


x6 


(    "    ) 

None  have  Caufe  to  murmur  at,  or  complain 
againfl  the  Difpenfations  of  their  benevolent 
Creator,  for  in  Chrifh  he  hath  rendered  to  every 
Child  of  Jdam  a  full  Equivalent  for  the  Lofs 
John  iii.  fuflaiued  through  his  unhappy  Fall.  "  God  fo 
"  loved  the  World,  that  he  gave  his  only  be- 
"  gotten  Son,  that  whofoever  believeth  in  him 
"  Ihould  not  periih,  but  have  everlafting  Life." 
I  know  fome  alledge,  that  the  World  here 
intends  not  all  Men,  but  the  Eled  only.  But 
we  find  the  Term  Worlds  when  confined  to 
Men,  in  the  New  Teflament,  is  ufed  either 
for  all  Mankind  in  general,  for  the  Majority 
of  Mankind,  or  for  the  unbelieving  Part  of  it  ; 
and  where  it  intends  a  Part  of  the  Species,  it  is 
often  ufed  to  fignify  Utibelievers^  and  to  dilfin- 
guifli  them  from  Believers,  but  is  never  Jpokeu 
of  Believers  only.  Befides,  fuch  an  Accepta- 
tion would  turn  the  Text  into  Nonfenfe,  for 
then  it  muft  be  thus  underilood,  "  God  fo 
"  loved  the  Eledi  that  he  gave  his  only  begotten 
"  Son,  that  whofoever  of  the  Elect  believeth  in 
"  him,  fhould  not  periih,  but  have  everlafting 
"  Life."  This  would  imply,  that  fome  of  the 
Eledl  iJDould  not  believe  in  him^  and  all  the  con- 
fequent  Abfurdities  of  that  Pofition.  But  read 
the  Text  as  it  ftands,  and  the  Particle  whofo- 
ever^ properly  diftinguiilies  the  World  into 
Believers,  and  Unbelievers,  or  Faithful,  and 
Unfaithful,  and  fliews  that  God  fo  loved  the 
"ivhole  of  his  rational  Creation,  that  he  gave  all 
an  Opportunity  of  being  faved  through  believ- 
ing ;  and  if  any  did  not  fo  embrace  it,  their 
Refufal  was  the  Caufe  of  their  Condemnation, 
and  not  the  Want  of  God's  Love,  nor  of  an 
Opportunity  of  clofmg  in  v/ith,  and  receiving 

the 


(   n   ) 

the  Benefit  of  it.  This  the  four  fucceeding' 
Verfes  phiiiily  declare.  "  For  God  fent  not  his  {"^'Jj"^* 
**  Son  into  the  World  to  condemn  the  World, 
*'  but  that  the  World  through  him  might  be 
"  faved.  He  that  believeth  on  him  is  not 
'^  condemned  ;  but  he  that  believeth  not  is  con- 
*'  demned  already,  becaufe  he  hath  not  believed 
*'  in  the  Name  of  the  only  begotten  Son  of 
"  God.  And  this  is  the  Condemnatio?!^  that 
*>  Light  is  come  into  the  World,  and  Men 
"  loved  D-arknefs  rather  than  Light^  becaufe 
"  their  Deeds  v»rere  evil.  For  every  one  that 
"  doth  Evil,  hateth  the  Light,  neither  cometh 
"  to  the  Light,  lell  his  Deeds  Ihould  be  re- 
*'  proved."  It  is  not  reafonable  to  conclude, 
the  ivkole  World  can  mean  lefs  than  the  whole 
human  Species. 

The  Apollle  Peter  faith,  "  The  Prophecy  aPet.i.« 
''  came  not  in  old  Time,  or  rather  at  any  Time^  ^"^"*  '* 
"  by  the  Will  of  Man,  but  Holy  Men  of  God 
*'  fpake  as  they  were  moved  by  the  Holy  Ghoft 
■ '  But  there  w^ere  falfe  Prophets  alfo  among  the 
"  People,  even  as  there  fhall  be  falfe  Teachers 
■"  among  you,  who  privily  fhall  bring  in  dam- 
"  nable  Herefies,  even  denying  the  Lord  that 
"  bought  the?n,  and  bring  upon  themfelves  fwift 
*'  Deftrucflion."  This  indicates  that  Chrift 
died  not  only  for  thofe  who  come  to  be  faved, 
but  alfo  for  thofe  vdIjo  bring  DeJlru£lion  upon 
themfelves ;  otherwife  it  cannot  be  underftood 
"  that,  by  his  Sacrifice,  he  bought  or  paid  the 
Price  of  Redemption^  conditionally  for  them  as 
well  as  others.  But  if  he  thus  bought  thofe  who 
denied  him^  who  yet  occafioned  their  own  De- 
firu&ion^  it  is  truly  afferted  in  the  full  Extent 
of  the  Words,  that  "  He  by  the  Grace  of  God  Hcb.  ii.  9. 

"  ihould 


(     24     ) 

"  fhould  tafte  Death  for  every  Man ;"  and  that 
I  Jo  n  u.  <t  yIq  is  the  Propitiation  for  our  Sins,  and  not 
"  for  ours  only^  but  alfo  for  the  Sins  of  the 
"  whole  World. ^'' 

CHAP.     IV. 

I .  'The  Progeny  of  Adam  7iot  condemnable  for 
his  Tranfgrejfwn^  but  their  own.  2.  The 
vital  Part  of  Religion  is  internal^  and  may 
he  experienced  by  People  under  every  religious 
Denomination^  and  in  every  Part  of  the  World 
— Pagans  not  neceffarily  excluded  from  all 
Share  in  Chrif^  and  Chri/lianity ;  which ^  3. 
confifts  not  effentially  in  Exteriors^  or  an  imagery 
of  Religion^  but  in  being  endued  with  a  ne.w 
Nature.  4  and  5,  This  is  certainly  and  fenfibly 
to  be  known^  through  the  Operation  of  Divine 
Grace.  6.  Chri/l  ivaits  to  be  gracious  at  the 
Door  of  every  Mans  Hearty  caufeth  the  Dead 
to  hear  his  Voice^  quickens  the  Obfervant^  and 
renders  them  Partakers  of  his  Heavenly  Com- 
munion. 


H 


O  W  E  V  E  R  publick  a  Perfon  Adam 
may  be  accounted,  and  however  his 
Poflerity  might,  without  a  Redeemer,  have 
been  by  any  thought  chargeable  with  his  Sin 
(though  I  am  unable  to  conceive  how  any  Man 
fhould  deferve  Condemnation  for  what  he  could 
not  help)  yet  our  Saviour  having  paid  the  Price 
Heb.  ii.  9.  of  our  Redemption,  by  tafing  Death  for  every 
Man^  there  cannot  be  any  Thing  chargeable  to 
Adam's  Defcendants  merely  on  Account  of  his 

TranfgreJJion^ 


(     25     ) 

Tranfgrejfion^  exclulive  of  their  own.  Original 
Sin  therefore,  in  that  Senfe  which  implies  Guilt 
in  them  for  his  Offence^  I  apprehend,  has  no 
Foundation  in  Truth.  Nor,  was  it  really  fo, 
could  any  ceremonious  Performance  of  Men, 
or  even  all  the  Water  of  Jordan  wafh  it  away. 
All  exterior  Forms,  however  miftakenly  exal- 
ted, or  celebrated  amongfl  Mankind,  are  but 
outward  and  vifible  Signs,  and  altogether  inef- 
fedtual  towards  any  real  Change  or  Reformation 
of  the  Subjedl.  And  refpeding  Httle  Children 
who  are  taken  away  before  they  have  perfonally 
offended,  they  cannot  in  Equity  be  chargeable, 
but  may  with  jull  Confidence  be  reiigned,  as 
perfedlly  fafe  in  the  Arms  of  their  Saviour,  who 
declared,  "  Of  fuch  is  the  Kingdom  of  Hea-  Mat.  xix. 
"  ven ;"  and  alfo  told  his  Followers,  "  except  ye  J^[^  ^^^jjj 
"  he  converted^  and  become  as  little  Children,  %. 
"  ye  fhall  not  enter  into  the  Kingdom  of  Hea- 
"  ven. 

2,  The  vital  Part  of  Man's  Religion  and 
Duty  flands,  principally,  in  a  right  Attention 
to,  and  a  faithful  Obedience  of  the  Manifefla- 
tion  of  the  Spirit  of  Chriif  in  the  Heart  and 
Confcience.  He  who  pays  due  and  conflant 
Regard  to  this,  is  in  his  Meafure  a  Follower  of 
Chrifl,  and  has,  in  fome  Degree,  the  Reality 
of  Chriflianity  in  him,  live  under  what  Mode 
of  ProfefTion,  or  in  what  Part  of  the  World 
foever  he  may.  For  who  is  a  Servant  of  Chrifl 
but  he  that  willingly  obeys  him  ?  Is  he  who 
willingly  adls  according  to  his  verbal  Precepts^ 
a  Follovv^er  of  Chrill ;  and  is  not  he  who, 
without  the  Knowledge  of  thefe,  with  equal 
Wiliingnefs  follows  the  Leadings  of  his  Spirit^ 
alfo    his    Servant  ?     Of  this  Spirit  the  truly 

Virtuous 


(     26     ) 

Virtuous  and  Religious  amongft  the  Gentiles 
were,  in  Degree,  Partakers  ;  "  For,"  faith  Holy 
Writ, "  when  the  Gentiles  which  have  not  the 
"  Law,  do  by  Nature  the  Things  contained  in 
*'  the  Law,  thefe,  having  not  the  Law,  are  a 
"  Law  unto  themfelves  ;  which  fliew  the  Work 
"  of  the  Law  written  in  their  Hearts,  their 
"  Confcience  alfo  bearing  Witnefs,  and  their 
"  Thoughts  the  mean  While  accufing  or  elfe 
"  excuiing  one  another." 

The  Words  by  Nature  here,  I  apprehend, 
are  not  to  be  underfbood  as  if  the  Apoftle 
intended  the  Gentiles  became  Virtuous  by  any 
Goodnefs  in  their  fallen  Nature^  which  mufl 
be  the  fame  as  all  other  Mens.  The  Context 
fhews,  he  was  here  diftinguifliing  between 
thole  who  enjoyed  the  Miniftration  of  the 
Mofaic  Law,  and  thofe  who  had  it  not ;  and  he 
ufeth  the  Expreflion,  by  Nature^  in  the  fame 
Senfe  as  if  he  had  faid,  'without  an  Education 
under  the  Law^  and  proceeds  to  fhew,  that 
though  they  had  it  not,  yet  they  pradlifed  the 
Subllance  intended  by  the  Law.  This  Iliewed 
not,  that  their  own  Hearts  were  their  Law, 
but  as  the  Apoftle  explains  it,  that  the  Work 
of  the  Law  was  written  in  their  Hearts^  and 
that  they  had  a  Part  in  the  New  Covenant,  in 
Reference  to  which  it  is  faid,  "  I  will  put  my 
"  Law  in  their  inward  Parts,  and  write  it  in 
"  their  Hearts."  Though  they  were  without 
the  Law  of  Mofes^  they  were  not  without  Law 
to  God.  For,  by  receiving  and  retaining  the 
Divine  Impreflions  in  their  Confciences,  they 
were  under  the  Law  to  Chrift,  or  fubjed:  to  the 
Manifeftation  of  his  Spirit  in  their  Hearts,  and 
in   Proportion  to  their  Obedience,    Partakers 

of 


(     ^7     ) 

of  the  Nature  of  the  Divine  Principle  within 
them.  By  the  internal  Operation  of  this  Nature 
it  was  that  they  became  reformed  in  Heart,  and 
redified  in  Life  and  Pra6lice,  fo  far  as  they  were 
fo ;  or  as  the  Text  has  it,  enabled  "  to  do  the 
"  Things  contained  in  the  Law."  Originally 
difordered,  and  adlually  depraved,  their  own 
Nature  as  Men  could  never  have  led  and  em^ 
powered  them  to  this  ;  for,  lince  the  primary 
Lapfe,  it  is  prone  to  Evil^  and  trvie  Reformation  Rom. 
and  Religion  arife  not  from  that  difordered  and^  ° 
corrupt  Ground.  They  come  not  by  Nature, 
but  by  Grace.  They  are  the  Fruit  of  that 
good  Seed  univerfally  fown  in  every  Heart,  by 
the  great  and  good  Hufbandman  for  that  End. 
Were  it  not  for  the  Notices  and  Powers  com- 
municated by  this  internal  Principle,  Man  muft 
have  continued  to  proceed  in  the  Increafe  of 
Corruption,  Irreligion  and  Mifery  ;  as  appears 
too  evidently  by  the  Condu(5t  of  fuch  as  difre- 
gard  it.  Not  by  following  their  own  Nature 
therefore,  but  by  Obedience  to  the  inward  Law 
of  the  Divine  Nature  written  in  the  Heart,  the 
confcientioufly  Virtuous  amongft  the  Gentiles, 
as  well  as  others,  were  enabled  to  perform  the 
Things,  OYJiift  Morals  contained  in  the  Mofaic 
Law,  and  thereby  to  evidence  in  their  Meafures^ 
the  efFedtual  Operation  and  Authority  of  the 
Divine  Lawgiver  within  them. 

The  Gentiles  therefore  partaking  of  the  Law 
written  in  the  Heart,  cannot  properly  be  faid 
to  be  excluded  from  all  Share  in  the  New 
Covenant,  or  Difpenfation  of  the  Gofpel.  The 
Gofpel,  taken  in  its  full  Extent,  is  the  Reve- 
lation of  the  Love  and  Mercy,  and  the  OiFer 
and  Operation  of  the  Grace  of  God,  through 

Chrift, 


(     28     ) 

Chrifl,  to  fallen  Man  in  his  natural  and  cor- 
ruptible State,  in  order  to  his  Reftoration  and 
Salvation.  It  is  not  wholly  contradled  into 
the  mere  Tidings-,  but,  including  thefe,  goes 
deeper,  and  ejfentially  coniifts  in  the  Thing 
Ibid.  i.  16.  declared  by  them  ;  the  Power  of  God  adminif- 
tered  to  the  Salvation  of  the  Soul.  By  this  the 
outward  Coming  of  Chriit  is  rendered  truly 
and  fully  efFe(5lual  to  each  Individual.  Thofe 
who  believe  in,  and  obey  him  in  his  inward 
and  fpiritual  Manifeftations,  by  which  the 
Gofpel  is  preached  in  every  rational  Creature 
under  Heaven,  may  come  to  be  Partakers  of 
his  Life,  and  be  faved  by  him  from  the  fecond 
Death  of  eternal  Mifery,  though  providentially 
incapacitated  to  know  the  exterior  Hiftory  of 
his  Incarnation,  &c. 

That    virtuous  and    devout   Gentiles    were 

approved  of  God,  appears  in  the  Cafe  of  Cor- 

Aftsx.  2,  nelitis^  for  we  find  that  before  his  Reception  of 

^*  ^*        hiftorical  and  verbal  Chriftianity,  his  fincere 

Devotion,  and  Reverence  towards  his  Creator, 

and  charitable  A6ls  to  the  Needy,  "  came  up 

"  for  a  Memorial  before  God,"  who  alfo  now 

taught  Peter ^  Verfe    15,  the  Gentiles  he  had 

thus   cleanfed  were  no  more  to  be  efleemed 

common   or  unclean  than  the  believing   Jews^ 

Ibid.  34,   and  gave  him,  of  a  Truths  to  perceive,  "  that 

"'  "  God  is  no  RefpeEler  of  Perfons ;    but  in  every 

"  Nation,  he  that  feareth  him,  and  worketh 

"  Righteoufnefs,  is  accepted  with  him." 

Hence  it  appears,  thofe  who  confcientioufly 
obey  the  fpiritual  Manifeftations  of  Chrift  in 
them,  are  internally,  though  not  by  outward 
Profeffion,  his  Difciples  and  Followers,  and 
truly  believe  in  him  fo  far  as  he  is  revealed  to 

them  ; 


(    ^9    ) 

them  ;  for  Obedience  is  the  certain  Proof  of  a 
fight  Faith.  And  I  make  no  Quefhion,  but 
thole  in  any  Part  of  the  Globe,  who,  from 
invincible  Obdacles,  have  not  the  Opportunity 
of  liiftorical  Chriftianity,  in  their  Obedience 
to  the  fpiritiial  Appearance  of  Chrifl  in  their 
Hearts,  are  accepted,  and  partake  of  the  Bene- 
fits of  his  Death.  Why  Ihould  they  not  be 
as  capable  of  receiving  Advantage  by  the  Sacri- 
fice of  Chrift,  as  Difadvantage  by  the  Fall  of 
Adam^  whilft  they  are  equally  Strangers  to  the 
Hillory  of  both?  But  certainly,  thofe  to  v^hom 
the  facred  Writings  are  providentially  com- 
miuiicated,  are  under  double  Obligation,  iince 
they  are  favoured  with  that  additional  inftru- 
mental  Advantage ;  and  it  will  tend  to  their 
greater  Condemnation,  if  they  believe  not  unto 
Obedience.  For,  however  high  the  Profeflion 
of  fuch  may  be,  they  are  but  imperfedl,  liiper- 
iicial,  ineffecluai  Believers,  who  hold  with  the 
external  Part,  and  experience  not  the  internal : 
Chriftians  in  Name^  but  ?iot  in  Deed  and  /;/ 
Truth.  It  is  efTential  to  us  who  have  the  Scrip- 
tures, to  believe  both  in  the  outward  Coming, 
and  inward  Miniftration  of  our  Saviour,  refign- 
ing  to  him,  and  trufting  in  him,  with  that 
Faith  of  the  Operation  of  God,  which  works 
by  Love  to  the  Purification  of  the  Fieart,  and 
is  the  faving  Faith  of  the  Gofpel. 

Complete  Chriflianity  has  both  an  Infide  and 
an  Outlide  ;  a  Profeflion  or  bodily  Appearance, 
and  a  Life  and  Virtue,  which  is  as  a  Soul  to 
that  Body.  Thofe  who  are  in  PofTeflion  of 
both,  are  complete  Chriftians.  Thofe  who 
have  the  inward  Part  without  the  outward, 
though  incomplete  in  that  Refpecl,  will,  in 
G  the 


(     3°    ) 

the  Sight  of  perfed  Equity,  certainly  be  pre- 
ferred to  fuch  as  have  the  latter  without  the 
former  ;  and  it  would  be  well  for  all  who  have 
the  Hiflory,  and  profefs  the  Chriflian  Religion, 
yet  walk  contrary  to  its  Requirings,  could  they 
change  Conditions  at  lafl:  with  fuch  confcien- 
tious  Gentiles.  Let  thofe  who  are  fo  deeply 
affecfled  with  Abfurdity,  as  to  believe  or  ima- 
gine, that  infinite  Wifdom,  Goodnefs  and 
Equity,  has  confined  Salvation  to  fuch  of  his 
Creatures  as  happen,  without  any  Choice  of 
their  own,  to  inhabit  particular  Spots  of  the 
Globe,  are  formalized  after  a  peculiar  Manner, 
or  entertain  one  particular  Set  of  Articles  and 
Opinions,  let  fuch  duly  confider  the  following 
Mat.  viii.  Texts.  "  Verily  I  fay  unto  you,  I  have  not 
10,  II,  la.  u  found  fo  great  Faith,  no  not  in  Ifrael;  and 
"  I  fay  unto  you,  That  many  fhall  come 
"  from  the  Eafl  and  Weft,  and  fhall  fit  down 
"  with  Abraham^  and  Ifaac^  and  Jacobs  in  the 
"  Kingdom  of  Heaven  ;  but  the  Children  of 
"  the  Kingdom"  (by  Education  merely)  "  fhall 
"  be  caft  out  into  utter  Darknefs  ;  there  fhall 
Rev.vii.  "  be  weeping  and  gnafhing  of  Teeth."  "  After 
9»  10.  ^^  ^j^.^  J  beheld,  and  lo,  a  great  Multitude, 
"  which  no  Man  could  number,  of  all  Nations^ 
"  and  Kindreds^  and  People^  and  Tongues^  ftood 
"  before  the  Throne,  and  before  the  Lamb, 
"  clothed  with  white  Robes,  and  Palms  in 
**  their  Hands  ;  and  cried  with  a  loud  Voice, 
''  faying.  Salvation  to  our  God,  who  fitteth 
**  upon  the  Throne,  and  unto  the  Lamb  !" 

3.  Real  Chriflianity  confifls  not  in  the  Pro- 
feflion  of  any  framed  Articles  of  Belief,  nor  in 
tlie  Pracflice  of  Signs  and  Ceremonies,  however 
difplayed   with  exterior   Pomp,    or    whatever 

Significance 


(    3'     ) 

Significance  may  be  fancifully  attributed  to 
them  by  their  Supporters.     Form  and  Profef- 
fion  make  not  a  real  Chriftian  ;  but  the  putting 
on  of  a  new  Nature.     "  They  that  are  Chriji's  cai.  v.  24. 
"  have  crucified  the  Flefli  with  the  AfFedlions 
"  and  Lufls."     "  If  any  Man  be  in  Chr'tjl^  he  aCor.  v. 
*'  is  a  new  Creature  •  old  Things  are  paft  away;  ^^'  ^^' 
"  behold  all  Things  are  become  new^  and  all 
"  Things  are  of  God^  The  Necefiity  of  Rege- 
neration, the  Power  by  which  it  is  effecSled,  and 
the  Co-operation  of  God  and  Man  therein,  are 
all  included  in  that  Text,   "  If  ye  live  after  Rom.  vUi. 
*'  the  Flefh,  ye  fhall  die ;    but  if  ye  through  ^2'  ^^' 
"  the  Spirit  do  mortify  the  Deeds  of  the  Body, 
**  ye  fhall  live.     For  as  many  as  are  led  by  the 
"  Spirit  of  God,  they  are  the  Sons  of  God." 

4.  The  New  Birth  is  not  brought  forth  in 
Particulars  imperceptibly.  The  New  Man  is 
renewed  in  Knowledge ;  in  a  certain  and  fenfible  Coi.  iii. 
Experience.  The  Soul  in  whom  it  is  going  ^°* 
forward,  has  an  internal  Senfe  of  it  through 
its  whole  Progrefs,  and  muft  keep  a  fteady  Eye 
thereunto,  that  it  may  go  forward.  "  We  all,"  *  Cor.  iii. 
ikith  the  Apoille,  "  with  open  Face  beholding 
*'  as  in  a  Glafs,  the  Glory  of  the  Lord,  are 
"  changed  into  the  fame  Image,  from  Glory 
"  to  Glory,  even  as  by  the  Spirit  of  the  Lord." 
By  looking  at  the  deceitful  Beauty  of  Tempta- 
tion, Men  fall  into  Sin,  and  by  keeping  a 
fteadfaft  Eye  inwardly  unto  Chrifl  in  Spirit, 
with  humble  Refignation  to  him,  and  earneft 
Defire  after  him,  Man  finds  Prefervation,  and 
gradually  advanceth  from  one  Degree  of  Grace 
to  another,  till  he  really  experienceth  a  Renewal 
of  the  Divine  Likenefs  upon  his  Soul,  and  an 
inward  Tranllation  out  of  Sin,  Darknefs  and 
C  2  Death, 


(     3^     ) 

Death,  into  Divine  Light,  Life  and  Holinefs  *, 
and  thereby,  in  ConcUifion,  from  Anxiety  and 
Mifery,  to  Peace  and  FeUcity. 

5.  The  natural  Man  may  polifli  and  adorn 
himfelf  with  Variety  of  Literature,  Arts  and 
Breeding,  but  in  his  bed  Accomplifhments,  he 
is  but  the  natural  Man  flill,  which  the  Apoftle 
I  Cor.  ii.  declares,  recelveth   not  the   Things  of  the  Spirit 
^^'  of  God^  neither  can  he  know  them.     This  is  the 

natural  Condition  of  all  Men,  before  the  Work 
of  Renovation  is  begun  in  them,  and  feeing  all 
ftand  in  Need  of  Divine  Grace  to  eiFe(5l  it,  and 
I  Tim.  ii.  that  "  God  will  have,  or  willeth^  all  Men  to 
^'  "  be  faved,  and  to  come  unto  the  Knowledge 

Tit.  ii.  XI, «  of  ^YiQ  Truth  ;"  fo,  "  the  Grace  of  God  that 
"  bringeth  Salvation^  hath  appeared  to  all  Men, 
"  teaching  us,"  (by  its  Convidions)  "  that 
"  denying  Ungodlinefs,  and  worldly  Lulls,  we 
"  fliould  live  foberly,  righteoufly,  and  godly 
Pfai.  1.  I,  <c  in  this  prefent  World,"  Thus,  "  the  mighty 
"  God,  even  the  Lord  hath  fpoken,  and  called 
"  the  Earth,  from  the  Rifmg  of  the  Sun  unto 
"  the  going  down  thereof."  All  the  Perfonal 
Inftrucftions,  and  Writings  of  the  Prophets, 
Apoftles,  and  their  Contemporaries  taken  in 
,  their  full  Extent,  have  never  been  any  Thing 

near  fo  univerfal  amongft   Mankind,   as  this 
Grace  and  Power  of  God ;    for  it  always  hath 
been,  and  is  prefent  to  every  Individual,  in  all 
Nations,  and  throughout  every  Generation. 
Jia.xlix.6.      5,   He  who  is  given  yor  a  Light  to  the  Gen- 
tiles^   and  God''s   Salvation   to  the  Ends   of  the 
Earth,  not  only  difpenfeth  of  his  Grace  univer- 
fally  and  individually,  but  even  waits  to  be 
Rev.  iii.    gracious.     *'  Behold,"   faith  he,  "  I  Hand  at 
20.  "  tlie  Door  and  knock  :    If  any  Man  hear  my 

"  Voice, 


(     33     ) 

"  Voice,  and  open  the  Door,  I  will  come  in  to 
"  him,  and  will  fup  with  him,  and  he  with 
**  me."  This  is  Chrift  in  Spirit,  who  pro- 
claimeth.  He  that  hath  an  Ear^  let  him  hear. 

Query.  But  if  Man  in  his  fallen  Eltate  be 
dead,  how  can  the  Dead  hear  ? 

Anf.  When  the  Saviour   called,  "  Z^^^r/^j- John  xi. 
"  come  forth  !"     The  Dead   was   quickened,  ^^' 
and  immediately  obeyed.     The  Voice  of  him 
who    is   a   quickenuig  Spirit,    is    a    quickening 
Power.     "  The  Hour  is  coming,  and  fiow  is,  i  cor.  xv. 
"  when  the  Dead  Jh all  hear  the  Voice  of  the  j^^^^  ^ 
"  Son  of  God,  and  they  that  hear Jhall  live.'' 

Query.  What  is  meant  by  his  Handing  at 
the  Door  ? 

Anfw.  His  wonderful  Condefcenlion,  Pati- 
ence and  Long-forbearance,  in  waiting  upon 
the  Soul  of  Man,  as  for  an  Entrance  j  that  as 
he  is  a  rational  Creature,  he  may  be  prevailed 
with  willingly  to  open  his  Heart  to  his  Re- 
deemer, and  receive  him. 

Query.  How  doth  Chrift  in  Spirit  knock, 
or  call  ? 

Anfw.  By  influencing  the  Soul  in  its  Seafons 
of  Quietude,  fo  as  to  excite  Inclinations  and 
Defires  towards  Good ;  and  alfo  at  other  Times, 
by  diftreiling  it  with  the  painful  Senfations  of 
Guilt,  and  Remorfe,  for  its  finful  Purfuits  and 
Pra(5lices. 

Query.  How  fhall  Man  open  to  him,  and 
receive  him  ? 

Anfw.  By  refigning  his  Attachment  to  Self, 
and  the  Propenfities  of  Senfe,  and  humbly 
adhering  to  the  Voice,  or  prefent  Manifefta- 
tions  of  the  Spirit. 

Query, 


(     34    ) 

Query.  How  doth  the  Lord  come  in  and 
fup  with  Man,  and  make  him  a  Partaker  of 
his  Supper  ? 

Anfw.  When  the  Spirit  of  Chrift  is  received 
by  the  Soul  in  Faith,  Love  and  due  Submiflion, 
he  proceeds  by  Degrees  to  fet  it  at  Liberty  from 
the   Bondage    and   Influence   of  Corruption ; 
a  Cor.  iii.  for,  "  where  the  Spirit  of  the  Lord  is,"   (in 
^^'  P^Jf^JF^''^)  "  ^here  is  Liberty  ;"    and  when  he 

hath  brought  the  Soul  into  a  proper  Degree  of 
Purification,  he  fheds  the  Comfort  of  his  Love 
into  it,  and  makes  it  a  Partaker  of  the  Commu- 
nion of  Saints,  which  is  inward  and  fpiritual. 
This  is  the  true  Supper  of  the  Lord.  He  who 
participates  of  this,  difcerns  and  taftes  the 
Lord's  fpiritual  Body,  and  experienceth  it  to  be 
5j. "  ^''     Meat  indeed^  and  his  Blood  to  he  Drink  indeed. 


CHAP, 


CHAP.     V. 

I .  God^s  true  and  faithful  Wit  fiefs  in  the  Con^ 
fcience  a  Divine  Monitor^  and  daily  Preacher 
to  Man.  2.  It  produce th  the  Neiv-birth  in 
the  Obedient ;  and,  3,  promoteth  its  Growth 
in  them.  4.  This  no  Indignity  to  Man,  but  the 
contrary,  and  of  abfolute  NeceJJity  to  his  Afcen- 
dence  above  fihlunary  Conftderations.  5.  // 
is  not  beneath  the  Dignity  of  the  Creator  to 
make  Man  fo  far  the  SubjeB  of  his  efpecial 
Regard,  as  to' enable  him  to  anfwer  the  End 
he  created  him  for.  The  fame  Power  that  ere-- 
ated,  requifite  to  the  Support  of  his  Creation, 
and  his  continual  Superintefidance  neceffary  to 
Mankind. 

I.  A  yr  A  N  K  I  N  D  are  not  left  to  Satan, 
_L  T  A  ^o^  to  their  own  Lufls,  nor  to  live 
without  God  in  the  World.  A  Way  is  caft 
up.  A  Means  is  provided.  Befides  the  natu- 
ral, and  traditional  Confcioufnefs  of  mere  moral 
Good  and  Evil  in  every  Bread,  God  hath  a 
Divine  Witnefs  in  the  Heart  of  each  Individual, 
which  will  truly  manifeft  Right  and  Wrong  in 
the  Confciences  of  thofe  who  faithfully  attend 
thereunto,  afford  Light  and  Power  to  fet  them 
free  from  the  Mifts  of  PrepofleiTion  and  Preju^ 
dice,  and  become  to  them  a  fafe  Condudtor, 
and  an  able  Supporter  in  the  Paths  of  Religion 
and  Virtue. 

What  Inftrudlor  can  we  have  equal  to  this 
mofl  intimate  Witnefs  ?  A  Monitor  fo  near,  fo 
conftant,  fo  faithful,  fo  infallible  !  This  is  the 

great 


(    36    ) 

great  Gofpel-privilege  of  every  Man :  The 
Advantage  of  having  it  preached  Day  by  Day 
in  his  own  Heart,  without  Money,  and  with- 
out Price,  yet  with  Certainty.  Is  it  reafonable 
to  conclude,  this  nice,  true,  and  awful  Dil- 
cerner,  fliould  be  lefs  than  Divine  ?  Can  any 
Perfon,  upon  ferious  Confideration,  imagine 
it  to  be  the  Nature  of  the  fallen  Man  himfelf  ? 
Is  there  the  lead  Probability  that  any  Thing 
fo  corrupted  and  clouded,  fhould  fo  clearly 
and  inftantly  diflinguifh,  and  would  the  Heart 
of  Man,  which  is  declared  by  Infpiration  to 

jcr.  xvii.  j^g  deceitful  above  all  Thhigs^  and  defperately 
iJDicked^  fo  faithfully  reprove  itfelf?  Would 
that  which  delights  in  its  own  Indulgence,  and 
is  impatient  of  Reflraint,  a6l  in  daily  Control 
to  its  own  Inclinations  ?  Is  it  the  Property  of 
Evil  to  do  Good  ?  Here  is  a  jufl  Criterion. 
That  which  is  natural,  leads  according  to  Na- 
ture ;  that  which  is  fpiritual  according  to  the 
Spirit.     Thefe  are  diftinguiihed  in  Scripture 

Rom.  vii.  \^y  ^Q  Terms  Flejh  and  Spirit^  and  are  truly 

Gal.  V.  17.  faid  to  war  againft  each  other  in  Man.  As  Sin 
wars  againfl  the  Spirit  to  deftroy  the  Soul,  the 
Spirit  wars  againfl  Sin  to  fave  the  Soul. 

Let  me  query  with  you,  who,  inflead  of 
embracing  in  Humility,  Love,  and  Thankful- 
nefs,  this  upright  Principle  as  Divine^  are 
exerting  your  Abilities  to  depreciate  and  revile 
it.  Whilfl  you  confefs  it  diflinguiflres  Right 
from  Wrong  in  your  own  Breafls,  by  its  Appro- 
bation of  the  firfl,  and  Rebuke  of  the  laft ;  can 
you  thus  acknowledge  it  to  be  infallibly  Good, 
and  at  the  fame  Time  attribute  it  to  yourfelves  ? 

Rom.  vii.  "  I  know,"  faith  Paul^  "  that  in  me,  that  is 
^'  in  my  Flefli,"  (or  belonging  to  my  Nature) 

"  dwelleth 


18 


(    37    ) 

"  dwelleth  no  good  Thing."     Is  your  Nature 
in  a  better  Condition   than  his  was?    Is  there 
any  good  Thing  in  yours,  yet  v/as  there  none  in 
his  ?  He  confelTed  he  had  none  as  Man.   I  pre- 
fume  you  have  no  more  than  he  had.   Whence 
then  this  quick  and  righteous  Difcriminator 
appearing  in  your  Confciences  ?    You  will  not 
fay,  it  is  of  Satan  ;  it  mull  therefore  either  be 
of  Man,  or  of  God.     For  the  Reafons  above 
hinted,  it  cannot  be  of  Man ;  it  mull  therefore 
be  of  God.  Wonderful  is  the  Mercy,  and  great 
the  Advantage  to  every  Man,  that  God  himfelf, 
according  to  the  Scriptures,  thus  condefcends       .. 
to   be  the  Teacher  of  his  People^  by  the  Mani- andiiv.i's. 
feflation  of  his  Spirit  in  every  Heart ;    and  ^^'*  ^^^^' 
certainly  it  ought  to  be  accepted  and  obferved  John  vi. 
with  the  greateft  Reverence  and  Thankfulnefs.  ^:Ji\  ^^"^ 

2.  The  Increafe  and  Operation  of  this  living  iThef.  iv. 
Principle  becomes  a  new  Life  in  and  to   the  ?'john  H. 
obedient  Soul,    quickening  and  refrefliing  it  *?• 
with  a  Senfe  of  Divine  Love,  Strength,  and 
Comfort.     This  Life  being  begot  and  brought 
forth  by  the  Holy  Spirit  in  the  willing  Mind, 
is  called  a  Birth  of  the  Spirit,  and  being  its 
new  Produ(5lion  there,    it  is  lliled  the  New^ 
birth ;  and   feeing  our  firft  Parents,  immedi- 
ately upon  their  Creation,  were  favoured  with 
this  fpiritual  Birth  in  them,    and  loft  it   by 
Difobedience,    the    Renew^al    of  it,    both    in 
themfelves  and  in  their  Pofterity,  has  taken  the 
Terms  of  Regeneration  and  Renovation,  or  the 
Birth  of  Divine  Life  renewed  in  Man.     Being 
Inheritors  of  fpiritual   Death  in  Adam,  or  in 
the  fallen  State  and  Nature,  we  can  only  be 
born  again  to  Life  in  Chrift,  by  the  Power  and 
Virtue  of  his  Holy  Spirit,  who  is  the  Refiir-  John  xi. 
region  and  the  Life.  3.  Every  '^^' 


(     38     ) 

3*  Every  produdlive  Power  brings  forth  its 

own  Likenefs  ;  the  evil  Spirit  an  evil  Birth, 

and  the  good  Spirit  a  Birth  anfwerable  to  its 

Goodnefs  ;  and  as  every  natural  Birth  admits 

^s^^ta^'"*  °^  ^  Growth,  fo  doth  this  fpiritual  Birth  in 

John  iv.     the  Soul.     Our  Saviour  represents  its  gradual 

'"**  Progreflion,  in  thofe  Similies  of  the  Increafe  of 

the  Muftard-feed,  the  Procefs  of  Leaven,  and 

the  fpringing  up  oi  living  Water  into  everlafting 

Life.     The  Apoftles  Peter  and  John  alfo  fhew 

the  feveral    Gradations    experienced  amongft 

the  Believers,  under  the  Similies  of  new-born 

X  Pet. ii.  a.  Babes,  Children,    young   Men,    and   Fathers. 

There  is  like  wife  not  only  a  Progreflion  from  the 

loweft  of  thefe  States  to  the  highefl,  but  even 

that  of  Fathers  admits  of  continual  Advances, 

as  Paul  witnefleth,  who,  tho'  he  truly  aflerted, 

Rom.  viii.  that  the  Law  of  the    Spirit  of   Life  in  Chrifl 

*'  y^f^^  had  fet  him  free  from  the  Law  of  Sin  and 

Death  ;  yet  he  was  fenfible  of  higher  Degrees 

of  Attainment  ftill  before  him,  and  therefore, 

after  he   had   been  near  thirty  Years  in  the 

Apoftlefliip,  he  makes  this  Acknowledgment ; 

Phil.  iii.  "  Not  as  tliough  I  had  already  attained,  either 

i»,  i3>  14. «  ^ere  already  perfe6l,  but  I  follow  after,  if 

"  that  I  may  apprehend  that  for  which  alfo  I 

"  am  apprehended  of  Chrifl  Jefus.     Brethren, 

*'  I  count  not  myfelf  to  have  apprehended ;  but 

*'  this  one  Thing  I  do,  forgetting  thofe  Things 

"  which  are  behind,  and  reaching  forth  unto 

"  thofe    Things    which    are    before,  I    prefs 

"  toward  the  Mark,  for  the  Prize  of  the  high 

"  Calling  of  God  in  Chrifl  Jefus." 

4.  Thofe  who  treat  this  Dodlrine,  of  the 
Neceflity  of  Man's  being  renewed,  led,  and 
guided  by  the  Spirit  of  his  Maker,  as  a  Difpa- 

ragement 


(    39    ) 

ragement  to  human  Reafon,  put  the  higheft 
Indignity  upon  the  fupreme  Wifdom,  Good- 
nefs,  and  Power.  The  Dignity  of  human 
Nature  coniifts  not  in  Self-fufficiency.  The 
moft  exalted  of  created  Beings  neither  exifl, 
nor  acft  independent  of  their  Creator ;  much  lefs 
Man,  who  in  his  primitive  Purity  was  made  ^^^-  "•  7- 
lower  than  the  Angels,  He  Hands  in  continual 
Need  of  Divine  Help  ;  and  his  true  Dignity 
confifts  in  being,  by  his  Reafon,  above  all 
inferior  Creatures  capable  oi confcioujly  receiving 
that  Affifhance,  and  of  being  thereby  preferred 
to,  and  preferved  in  a  blefTed  Union  and  Com- 
munion with  his  Maker.  It  cannot  be  any 
leffening  to  an  Inferior  to  bedirecfled  and  guided 
by  a  fuperior  Being  ;  especially  by  the  Supreme 
Lord,  and  fole  Author  of  all  Exiflence,  Infinite 
in  Excellency,  Power  and  Wifdom,  and  Immu- 
table in  Glory.  Endued  with  his  Spirit,  in  any 
Degree,  the  Creature  is  raifed  above  the  higheft 
Elevation  of  its  own  Nature ;  and  the  more  it 
is  clothed  with  it,  the  more  it  is  dignified  and 
exalted. 

No  created  Being,  by  its  natural  Powers,  can 
rife  above  its  natural  Sphere.  To  reach  a  fub- 
limer  Station,  it  muft  be  aflifted  by  Strength 
fuperior  to  its  own ;  a  Power  equal  to  the 
Height  of  its  Afcent.  It  is  only  when  the 
Sun  of  Righteoufnefs  fheds  forth  its  quickening 
Beams  upon  the  Spirit  of  Man,  that  the  poor 
Worm  is  capacitated  in  Reality,  to  take  Wing 
and  mount  above  its  fublunary  Limits,  towards 
the  Regions  celeftial. 

5.  Some  Writers  of  the  Epicurean  Call, 
have  imagined  it  beneath  the  Divine  Greatnefs, 
for  the  Sovereign  Lord  of  all,  to  ftoop  fo  low  as 

to 


Ifa. 

7. 


(       40       ) 

to  make  Man  a  peculiar  Obje(5l  of  his  Notice 
and  Regard.  To  fuch  as  miftake  thofe  fure 
Marks  of  Degeneracy,  Pride  and  Haughtinefs^ 
for  Greatnefs  of  Soul,  this  may  feem  reafon- 
Pro.  xvi.  ^\^  .  1^^^^.  jj^  i-^-^j^  ^Q  whom  Pride  is  Abomination^ 
and  as  diflant  from  his  Similitude  as  Darknefs 
is  to  Light,  it  cannot  have  any  Place.  What 
it  is  not  below  him  to  create,  it  cannot  be 
beneath  him  to  regard,  proportionably  to  the 
End  he  made  it  for;  and  feeing  Man  was  created 
•  for  a  Purpofe  of  his  Glory ^  and  to  partake  of 
his  Felicity,  it  would  derogate  from  his  Wif- 
dom  and  Goodnefs,  to  fuppofe  he  fliould  look 
upon  it  as  below  him  to  enable  Man  to  anfwer 
the  great  End  of  his  Creation  ;  which  he  could 
not  by  any  Means  do,  without  a  competent 
AfTiftance  from  his  Maker.  Pride  was  the 
Caufe  of  the  Degeneracy  of  Angels,  and  its 
natural  Confequence  is  the  Deftrudion  of  Peace 
and  Felicity  to  all  that  entertain  it.  By  being 
Something  in  our  own  Conceit,  attributing  any 
Good  to  ourfelves,  or  afpiring  above  our  Place 
and  due  Order,  we  center  in  Pride  and  Arro- 
gance. Created  Beings  may  be  guilty  of  this ; 
but  it  is  impoffible  to  that  all-perfed  Exifhence, 
who  is  Infinite,  Omnipotent,  and  Immutable. 

This  vifible  World  demonflrates,  it  was  made 
by  an  Omnipotent  Power,  and  is  preferved  by 
the  lame  Power.  Without  Power  it  could  not 
be  made,  and  as  Tho,  Sherlock  juflly  obferves, 
on  p?ovi^  "  That  which  owes  its  very  Being  to  Power, 
dencG.  "  mufl  depend  upon  the  Power  that  made  it, 
"  for  it  can  have  no  Principle  of  Self-fub- 
"  liftence  independent  on  its  Caufe."  What 
doth  not  neceflarily  exift,  mufl  both  be  origi- 
nally created,  and  continually  upheld   by  the 

Powerj 


(    4-     ) 

Power,  that  made  it.  It  had  no  Being  before 
its  Creation.  It  cannot  retain  its  Being  againft 
the  Will  of  its  Creator.  Its  Exiflence  and  Sup- 
port ftand  equally  in  the  Power  of  its  Maker, 
without  whom  it  was  Nothing,  could  never 
have  exifled,  nor  can  continue  in  Exiflence. 
It  was  made  by  his  Power,  is  preferved  by  his 
Power,  and  upon  the  Withdrawment  of  his 
Power  would  diiTolve  and  evanifli  into  its  origi- 
nal Nothing.  There  is  no  Medium  between 
Self-exiflence  and  Dependence  on  its  Caufe ; 
therefore  a  CefTation  from  it  of  the  Power  that 
made  it,  is  Annihilation  to  it.  Thus,  as  all 
created  Things  were  made,  and  ftill  fubfifl 
folely  by  the  Energy  of  the  Creator's  Will  and 
Power,  he  muft  neceflarily,  whilfl  they  exift, 
be  omni-prefent  with  them,  in  them,  and  thro* 
them ;  therefore  cannot  be  ignorant  of  any 
Thhig  relating  to  them,  nor  unconcerned  about 
them,  or  any  Part  of  them. 

The  continual  Interpofition  and  Superin- 
tendence of  the  Spirit  of  God,  was  always 
requiiite  to  Man,  both  to  preferve  him  whilfl 
in  Innocence,  and  to  recover  him  from  under 
his  fallen  Ellate,  by  governing  the  EfFecfts  of 
natural  Caufes  ;  and  to  counteract  the  Wiles, 
and  oppofe  the  Influences  of  the  evil  Spirit. 
Therefore  the  great  Mediator  for,  and  Redeemer 
of  Men,  was  from  the  Beginning,  not  only 
incarnately  and  corporeally  given  for  a  Propi- 
tiation for  the  Sins  of  the  whole  World,  to  be 
teftified,  or  verified,  in  due  Time  ;  but  he  was 
alfb  as  univerfally  given,  in  afpiritual  Manner, 
to  be  a  Witnefs^  a  Leader^  and  Commander,  ifa.  iv.  4. 
I.  He  is  fpiritually  given  for  a  Wltnefs^  to 
teflify  againfl  Sin  in  every  Breafl,  by  his  Smit- 


(    42     ) 

ings  there  for  Evil  conceived  or  committed. 
2.  For  a  Leader  and  Commander ^  to  fuch  as 
pay  due  Regard  to  his  Convidlions,  by  turning 
from  Iniquity  to  him  that  fmites  them,  and 
cleaving  to  him  in  that  Faith  and  Love  he 
produces  in  them.  Thefe  he  leads  in  a  Crofs 
to  all  the  corrupt  Nature,  and  empowers  them 
to  follow  him  in  the  Regeneration.  This  is 
the  true  do(5lrinal  Crofs  of  Chrift. 

CHAP.     VL 

I .  Regeneration  not  only  necejfary^  but  really  expe- 
rienced by  the  Primitive  Chrijlians,  i.  Paul'j 
comprehenfive  Dcfcription  of  this  great  Work. 
It  anfwers  to  the  origiftal  Work  of  Creation^ 
and  is  effected  only  by  the  Holy  Spirit,  3.  An 
ObjeBion  againfi  the  Senfibility  of  this  Work 
anfijoered,  4.  The  fame  continued.  5.  Who 
it  is  that  dfhelieves  it.  The  Renunciation  of 
human  Reafo7i  not  required^  but  the  yielding 
it  to  an  infallible  InJlruBor,  in  order  to  its 
Re&if  cation  and  Improvement. 

OW,  O  Man!  What  is  the  great 
Bufinefs  of  thy  Life  in  this  World, 
but  to  regain  thy  Place  in  the  Paradife  of  God ; 
iPet.  i.  4-  to  fecure  an  everlafting  Eftablifliment  in  that 
Inheritance  'which  is  incorruptible^  mtdefled^  and 
fadeth  not  away  I  To  accomplifli  this,  thou 
mull  be  ftripped  of  all  that  which  unfits  thee 
for  an  Entrance.  Whatever  has  been  the  Caufe 
of  Exclufion  mull  be  removed.  Whatever 
can  have  no  Place  nor  Habitation  there,  muft 
be  feparated  from  thee,  or  thou  canft  not  be 
admitted.     That  which  lets  will   let  till  it  be 

taken 


■N 


(     43     ) 

taken  out  of  the  Way.  Whatever  thou  hail: 
in  thee  or  about  thee,  that  thou  art  attached 
to  in  Confequence  of  the  Fall,  all  feparate 
Sclf^  and  the  carnal  Mind  thou  muft  relign,  or 
thou  canfl  never  know  a  Refloration.  The 
Gofpel-axe,  the  Power  of  the  Spirit  of  God, 
mult  be  laid  to  the  Root  of  the  Tree  of  Cor- 
ruption in  thee,  that  it  may  be  extirpated,  and 
the  Vine  of  Life  implanted  in  its  Room,  that 
in  the  Heart,  where  the  finful  Nature  hath 
fjpread  its  poifonous  Produce,  the  engrafted  ^^^^'^ 
Word  which  is  able  to  regenerate  and  fave  the 
Sou],  may  flourifli,  and  bring  forth  its  Hea- 
venly Fruits  ;  from  whence  arifeth  Happinefs 
to  the  Creature,  and  Praife  to  the  eternal 
Author  of  all  Virtue  and  Felicity. 

The  Neceflity  of  Regeneration  was  not  only 
preached  to  the  People  in  the  primitive  Times, 
but  was  actually  experienced  by  the  Believers. 

A  clear  and  pregnant  Inflance  we  have  in 
I  Cor,  vi.  9,  lo,  II.  "  Know  ye  not  that  the 
"  Unrighteous  fliall  not  inherit  the  Kingdom 
"  of  God  ?  Be  not  deceived,  neither  Fornica- 
"  tors,  nor  Idolaters,  nor  Adulterers,  nor 
"  Effeminate,  nor  Abufers  of  themfelves  with 
"  Mankind,  nor  Thieves,  nor  Covetous,  nor 
"  Drunkards,  nor  Revilers,  nor  Extortioners, 
"  iliall  inherit  the  Kingdom  of  God  ;  and  fuch 
"  were  fome  of  you  ;  but  ye  are  walLed,  but 
"  ye  are  fanclified,  but  ye  are  juftified,  in  the 
"  Name  of  the  Lord  Jefus,  ^nd  by  the  Spirit 
"  of  our  God."  Here  the  Apoltle  plainly  tefli- 
lies,  that  fome  of  the  Corinthian  Brethren,  who 
had  been  of  polluted  Hearts  and  vicious  Lives,, 
vv'cre  become  regenerated,  made  clean  and  holy, 
and   fhews  this  great  Change  in  them,    was 

wrought 


I    44    j 

wrought  in  the  Name,  or  Power,  of  the  Lord 
yefiis,  which  he  explains  to  be,  by  the  Spirit 
bf  our  God.  The  Apoftle  Fcter  concurs  with 
Paul  in  bearing  the  Uke  Teftimony.  "  Seeing 
"  ye  have  purified  your  Souls  in  obeying  the 
"  Truth,  through  the  Spirit,  unto  unfeigned 
"  Love  of  the  Brethren  ;  fee  that  ye  love  one 
"  another  with  a  pure  Heart  fervently  ;  being 
"  born  again,  not  of  corruptible  Seed,  but 
"  incorruptible,  by  the  Word  of  God,  which 
'*  liveth  and  abide th  for  Ever.''"'  To  the  like 
Purpofe  might  be  added,  Eph,  ii.  5,  6.  Col.  i. 
13, — ii.  10,  II,  12,  13— iii.  9,  10.  yA\\\  the 
6^^  Chapter  of  the  Epiftle  to  the  Romans,  and 
many  other  Texts. 

2.  The  Apoflle  particularly  fhews  the  Nature 
and  Manner  of  this  Work  in  Romans  the  vii^'^ 
and  viii^h .  which,  for  Want  of  a  real  Experi- 
ence of,  many  have  been  led  to  imagine,  were 
intended  by  him,  as  only  defcriptive  of  his  own 
Condition  at  the  Time  he  wrote  them  ;  yet  i'c 
is  manifeft,  they  comprehend  diverfe,  and  even 
contrary  Conditions,  which  himfelf  and  others 
had  experienced  in  their  Chriftian  Progrefs, 
and  which  it  was  impolTible  he  iliould  be  in 
at  one  and  the  fame  Time  ;  vi%.  a  State  of 
Darknefs,  and  a  State  of  Light ;  a  State  of 
Uncleannefs,  and  a  State  of  Purity;  a  State  of 
Bondage,  and  a  State  of  Liberty ;  a  State  of 
Life,  and  a  State  of  Death. 

Chap.  vii.  5.  he  faith,  "  When  \\c  were  in 
"  the  Flefli,"  (under  the  Dominion  of  the 
carnal  Nature)  "  the  Motions  of  Sins  which 
"  were"  (manifefted)  "  by  the  Law,  did  work 
"  in  our  Members  to  bring  forth  Fruit  unto 
"  Death."     Here  he   refers  back  to  that  State 

of 


(     45     ) 

of  Sin  and  Death,  they  had  formerly  been 
enthralled  in,  but  were  now  pafl,  as  fully 
appears  by  the  fucceeding  Verfe,  which  faith, 
"  But  now  we  are  delivered  from  the  Law, 
"  that  being  dead  wherein  we  were  held^  that  we 
"  fliould  ferve  in  Newnefs  of  Spirit,  and  not 
"  in  the  Oldnefs  of  the  Letter."  Verfe  7,  he 
returns  to  the  former  State  again,  and  becomes 
more  particular.  "  I  had  not  known  Sin,"  faith 
he,  "  but  by  the  Law."  Before  he  became 
fenfibly  convicted  in  his  own  Confcience,  where 
the  Senfe  of  the  Law  was  opened  to  him  ;  he 
remained  in  his  iirfl  State  of  natural  Blindnefs, 
yet  knew  it  not  to  be  fuch,  notwithftanding 
his  learned  Education,  and  legal  Stri^nefs. 
Though  dead  as  to  any  Senfe  of  Divine  Life,  • 
yet  he  was  alive  in  the  Spirit  of  the  World  ;  Rom.  vii 
"  For,"  faith  he,  "  I  was  alive  without  the  Law  ^* 
"  once  ;  but  when  the  Commandment  came, 
"  Sin  revived,  and  I  died."  Oppofed  by  the 
internal  Adminiflration  of  the  fpiritual  Law, 
Vv'hich  brought  Conviction,  the  finful  Nature 
was  afrelli  excited  by  the  Powers  of  Evil,  and 
fprung  up  as  with  new  Life  and  Vigour,  to 
obllru(ft  his  Efcape  from  it ;  "  For,  without  Verfe  8. 
"  the  Law  Sin  was  dead."  That  is,  its  Nature 
remained  quiet  and  undifturbed,  enjoying  its 
Indulgence  without  Interruption,  till  the  Law 
of  Life  was  adminiflered  againft  it.  Then 
"  the  Commandment,  which  was  ordained  to  Verfe  10, 
"  Life,  I  found"  (by  the  Refiflance  of  that  "' 
Nature)  "  to  be  unto  Death.  For  Sin  taking 
"  Occaiion  by  the  Commandment,  deceived 
"  me,  and  by  it  flew  me."  Or,  darkened  me, 
and  brought  a  Senfe  of  Death  over  me.  It 
feems  to  have  deceived  him  at  firft  into  a  Belief 
D  that 


(    46    ) 

that  the  Law  brought  forth  Death,  becaufe  he 
found  a  Senfe  of  Death  enfue  upon  the  Con- 
vicTlions  of  this  Law;  but  Death  is  the  Fruit 
of  Sin,  which  is  condemned  by  the  Law  :  For 
faith  he,  "  the  Law  is  Holy,  and  the  Com- 
"  mandment  Holy,  Jufl,  and  Good.  Was 
"  then  that  which  is  Good  made  Death  unto 
"  me  ?  God  forbid."  He  found  it  was  that 
which  fo  violently  oppofed  it  that  produced 
Death,  and  occafioned  the  Condemnation  of 
the  Law  to  come  upon  him,  which  difcovered 
this  Death  in  him.  This  was  permitted  that 
Shi  might  appear  St?i,  and  that  by  the  convidl- 
ing  Force  of  the  Commandment  it  might  become 
exceeding  finful  in  his  View,  or  be  held  by  him 
in  Abhorrence.  He  then  feelingly  expreffes 
the  enthralled  Situation  of  this  convi<5ted,  but 
unconverted  State.  "  The  Law  is  fpiritiial^ 
"  but  I  am  carnal,  fold  under  Sin."  That  is, 
he  found  himfelf  as  really  in  Captivity  under 
Sin,  as  thofe  are  to  their  Purchafers  who  are 
fold  into  Slavery.  "  For  that  which  I  do,  I 
"  allow  not."  I  am  convinced  it  is  Evil,  and 
would  gladly  be  delivered  from  it,  but  notwith- 
ftanding  my  Convi(fl:ions,  am  under  its  Power, 
and  unable  to  extricate  myfelf.  "  For  the 
"  Good  that  I  would,  I  do  not ;  but  the  Evil 
"  which  I  would  not,  that  I  do."  Yet,  in 
patient  Submiffion,  and  fervent  cleaving  to 
God,  fome  Confolation  attends  this  avv^akened 
Condition ;  for,  "  If  I  do  that  I  would  not, 
"  it  is  no  more  I  that  do  it,  but  Sin  that  dwell- 
"  eth  in  me.  For  I  delight  in  the  Law  of 
"  God  after  the  inwa';d  Man  ;  but  I  fee  another 
"  Law"  (or  Power)  "  in  my  Members,  warring 
"  againfl  the  Law  of  my  Mind,  and  bringing 

"  me 


(    47    ) 

"  me  into  Captivity  to  the  Law"   (or  Power) 

"  of  Sin,  which  is  in  my  Members."     Thus 

prevented  of  what  I  love,  and  enthralled  by 

what  I  hate,  what  a  miferable  Slavery  am  I 

in!     "  O,  wretched  Man  that  I  am!     Who  Verfe  24. 

"  Ihall    deliver   me    from    the    Body   of  this 

"  Death?" 

He  then,  flill  perfonating  One  in  this  ftrng-  Verfe  25. 
gling  Situation,  thanks  God,  through  Jefus 
Chrifl,  for  having  brought  him  thus  far  on  his 
Chriifian  Courfe  and  Warfare,  that  he  could 
will  to  do  Good,  though  yet  unable  adlually  to 
perform  it.  Hence  he  had  a  Ground  of  Thank- 
fulnefs,  in  Hope  that  he  who  had  wrought  the 
Will  in  him,  would  alfo  in  due  Time  perfecft 
the  Deed  by  him.  In  Concluhon,  he  proceeds 
to  fliew,  though  this  had  once  been  his  Condi- 
tion, he  ?iow  experienced  perfecft  Deliverance, 
from  all  the  perplexing  and  afflidling  Circum- 
llances  of  this,  and  the  feveral  exerciiing  States 
he  had  formerly  paifed  through,  and  had  jufl 
been  giving  fo  lively  a  Defcription  of.  "  There  i^om.  vin. 
"  is  therefore,"  faith  he,  "  now  no  Condem- 
"  nation  to  them  which  are  in  Chrifl  Jefus," 
(as  he  then  certainly  v%^as)  "  who  walk  not 
"  after  the  Flefh,  but  after  the  Spirit :  For 
"  the  Law  of  the  Spirit  of  Life  in  Chrifl  Jfus^ 
"  hath  ft  jne  free  from  the  Law  of  Sin  and 
"  Death."  This  again  teflifies  his  Deliverance, 
and  anfwcrs  to  that  hrll  cited,  "  Now  we  are  ^^^P*  ""• 
"  delivered  from  the  Law,"  (which  condemn- 
eth  for  Sin)  "  that,"  (fmful  Nature)  "  being 
"  dead  wherein  we  were  held,  that  we  fliould 
"  ferve  in  Newnefs  of  Spirit,  and  not  in  the 
"  Oldnefs  of  the  LetLer."  With  thefe  accords 
that  of  Colof  i.  12,  13.  "  Giving  Thanks 
D  2  "  unto 


{    48     ) 

"  unto  the  Father,  who  hath  made  us  meet  to 
"  be  Partakers  of  the  Inheritance  of  the  Saints 
"  in  Light :  Who  hath  delivered  us  from  the 
"  Power  of  Darhiefs,  and  hath  tranflated  us 
**  into  the  Kingdom  of  his  dear  Son,^^ 

In  the  Palfages  above  cited  from  Ro7?i,  vii, 
a^d  viii.  the  experienced  Apoflle  evidently 
inchides  a  Reprefentation  of  three  very  different 
Conditions,  in  their  Courfe  of  FrogrefTion,  and 
State  of  Difparity  from  each  other.  Firft,  a 
natural  blind  unconvidled  State;  which  is  that 
of  Darknefs  and  Death,  anfwering  to  the  origi- 
nal Chaos  before  Light  was  brought  forth. 
Second,  a  State  of  Illumination  and  Difco- 
very,  of  Convicftion  and  internal  Warflire,  in 
order  to  a  complete  Converfion ;  which  partakes 
of  a  Mixture,  and  fliews  Light  and  Darknefs 
in  the  Adl  of  Separation,  like  that  in  Gen.  i. 
3,  4,  5.  Third,  a  State  of  Redemption  from 
the  Power  of  Sin,  through  Purification,  and 
a  Tranflation  into  the  fpiritual  Kingdom  of 
Chrift ;  which  is  the  State  of  the  perfed  Chrif- 
tian,  and  completes  the  new  Creation,  wherein 
every  Thing  takes  its  due  Place,  and  moves  in 
its  proper  Order.  I  now  refer  it  to  the  intel- 
ligent Reader,  whether  it  is  not  an  Abfurdity 
to  imagine,  that  thefe  three  diverfe,  and  in 
fome  Refpeds  contrary  States  ihould  all  fubfift 
together,  at  the  ilime  Time,  in  the  fam.e 
Subjedl. 

By  this  Reprefentation,  which  contains  a 
brief  and  comprehenfive  Delineation  of  the 
Work  of  the  Nev/-birth,  the  Apoftle  Ihews 
to  fuch  as  are  young  in  the  Faith,  what  different 
States  they  have  to  pafs  through  in  that  prepa- 
ra-tory  Travel,  and  alfo  reminds  the  Regenerate 

of 


(     49     ) 

of  what  they  have  witnefTed,  in  the  Lines  of 
his  own  Experience.     He  defcribes  the  various 
Steps,    and    principal   Leadings   of  the   Holy 
Spirit,  till  by  its  effecftual  Operation,  the  Sonl 
is  rendered  a    new  Creature,  and  introduced 
into    the    Kingdom  of    God  ;      which  being- 
inward  and  fpiritual,  is  entered  by  an  inward 
and  fpiritual  Way.     Hence  it  is  clear,  a  Man 
may  acquire  all   the  Learning,  and  receive  all 
the    Degrees    that    Schools   and    Colleges    can 
beflow,  with  all  the  Authority  Men  can  afford 
him,  and  may  be  flridl  in  the  Pradlice  of  all 
the  Forms  and  Exteriors  of  Religion ;  and  yet 
remain  the  natural  Man  ftill.     Thefe  can  bring 
him  no  nearer  to  true  Regeneration,  than  he 
was  the  Moment  of  his  Birth  ;  for  the  New- 
birth  is  the  Work   of  the  Holy  Spirit  only. 
Nothing  but  the  Spirit  of  Holinefs  can   make 
a  Man  Holy ;  for  nothing  can   commimicate 
what  it  hath  not.     Nothing  can  fet  Men  free 
from  the  Power  of  Sin,  and  its  Wages,  Death, 
but  the  Law,  or  Power,  of  the  Spirit  of  Life 
in  Chrift  Jefus  individually  adminifl:er€d.  This, 
which  turneth  Sinners  into  Saints,  by  a  real 
Purgation,  and  renders  them,  as  to  their  inward 
State,    nev/    Creatures,    remains    to   be    their 
Light  and  Leader,  and  the  primary  Guide  of 
their  Life  and  Conduct,  by  its  immediate  Mani- 
feflations  in  the  Fleart ;  whereby  it  frequently 
brings     Scriptui-e-Truths    to     their    Remem- 
brance, and  opens  the  Senfe  of  them  profitLibly 
to  their   Underifandings,    at    the  fame   Time 
influencing  the  Mind  to  a  Pradlice  anfwerable. 
3.  Evident  as  it  is,  that  the  Apoftle  in  the 
foregoing  Scriptures,  defcribes  divers  Changes 
of  Condition,  v/bich   through  the  Operation 

and 


(     so    ) 

and  EfFed  of  the  Holy  Spirit,  he  had  certainly 
known  TiVi^fenfibly  felt ;  yet  fome  have  appeared 
even  amongft  the  Leaders  of  the  People,  who 
acknowledge,*  "  The  Influence  of  God's 
"  Spirit  enables  ns  to  render  him  an  acceptable 
"  Service,"  but  alTert,  tbat  it  is  in  a  Way  imper- 
ceptible to  us ;  that  the  Sacred  Writings  are 
utterly  Jllent  conce7'ning  any  fenfible  Demonfira" 
tions  of  its  Workings  'within  us^  that  they  cannot 
he  dijlinguifhed  from  the  Efforts  of  our  own 
Reafon  ;  that  all  Pretences  to  it  are  fngg^fted  by 
an  enthuftafic  or  difempered  Fancy;  and  that 
there  never  njuas  a  Chrifliaji  with  a  cool  Head^ 
and  a  found  yudgment^  that  in  any  Infance  of 
a  Change  of  Life,  "juould  prefume  to  fay,  which 
Part  of  his  Reformation  ivas  owing  to  Divine 
Help. 

The  truly  found  reformed  Chriflian  knows 
and  acknowledges,  every  Part  of  his  Reforma- 
tion is  owing  to  Divine  Help  ;  and  whoever 
propagate  the  above-cited  anti-fcriptural  Doc- 
trine, demonftrate  their  Ignorance  of  true 
Regeneration,  and  that  their  Wifdorn  is  but 
the  fuperficial  Wifdom  of  Words,  which  can 
only  enable  them  to  make  a  Shew  of  Know- 
ledge, by  talking  about  the  Things  of  God, 
without  any  right  Underftanding  of  them. 
The  Pomp  of  Science,  and  the  Flourifli  of 
Eloquence,  have  no  more  Alliance  to  Truth 
than  the  Pride  of  Life.  They  belong  to  the 
Wifdom  of  this  World,  by  which  God  is  not 
J  Cor.  i.  ^*^  t)e  known  j  "  For  the  World  by  Wifdom 
31.  "  knew  not  God,  nor  the  Things  of  God." 

'  '"'"'All  the    Knowledge  of   the  natural  Man,  the 

Man 

*  See  a  Qnotation  from  Sermons  publiflied  under  the  ludicrous  Ti- 
tle of  Torick'Sf  in  the  Gentleman's  Magazine  for  April,  1766. 


(    51     ) 

Maji  whofe  Nature  remains  unchanged^  whether 
called  Pagan ^  J^''^-,  or  Chrijlian^  and  whether 
it  be  filled  Philofophy  or  Divinity,  is  but  the 
inefFedual  ideal  Wifdom  of  this  World:  The 
vaunting  Head-knowledge.  It  is  not  the  Wif- 
dom from  above,  by  which  alone  God,  and 
the  Things  of  God  are  to  be  known  ;  that  is, 
experienced.  Thefe  are  out  of  the  Reach  of 
Arts,  Languages,  and  Sciences,  and  are  difco- 
vered  only  by  the  Manifeflation  of  the  Spirit 
of  Chi-iji  in  the  Heart.  "  In  whom  are  hid  all  Col.  ii.  3. 
"  the  Treafures  of  Wifdom  and  Knowledge." 
Yet  though  the  World  by  all  its  admired  and 
celebrated  Wifdom,  knows  not  God,  there  is  a 
Wifdom  communicated  by  which  he  is  known. 
"  For  God,"  faith  Holy  Writ,  "  who  com- »  Cor.  iv, 
"  manded  the  Light  to  Ihine  out  of  Darknefs,  '  ^* 
"  hath  fiined  in  our  Hearts^  to  give  the  Light 
"  of  the  Knowledge  of  the  Glory  of  God  in  the 
"  Face"  (or  inward  Appearance)  "  of  Jefus 
"  Ghrifl."  The  Apoflle  adds,  "  We  have  this 
"  Treafure  in  earthen  Veffels,"  (we  enjoy  it 
now  whilfl  in  thefe  Bodies  of  Clay)  "  that  the 
"  Excellency  of  the  Power  may  be  of  God,  and 
"  not  of  us." 

This  luminous  and  excellent  Power  operates 
upon  the  humble  thankful  Acceptor,  fo  as  to 
open  an  Underflanding  of  what  he  reads,  both 
in  Scripture  and  other  experimental  Writings, 
often  giving  him  to  feel  that  concerning  which 
he  reads,  and  rendering  it  of  improving  Eifedl 
to  him.  But  he  who  rejeds  the  Means,  can 
never  attain  the  End.  He  who  refufes  or  flies 
from  the  Light  of  Life,  when  it  offers  itfelf 
to  him  by  Reproof  and  Convidion,  not  believ- 
ing it  to  be  of  God,  nor  receiving  it  as  fuch, 

flops 


(    5~     ) 

flops  its  Operation,  prevents   it  from  opening 

itfelf  to  him,  and  enlarging  in  him.     For  the 

Mat.xiii.  unbelieving   Heart  fiuts  up  its  own  Wa'w    and 

Mark  vi.  therefore    remains  infenlible  of    the    internal 

j>  6.        Power  of  the  Saviour. 

4.  What  Man  upon  Earth  can  fay,  he  has 
not  had  Convidlions  ?  Or,  that  he  has  had 
them  without  any  Senfe  of  them  ?  Who  could 
have  a  Senfe  of  them,  and  not  diflinguiih  it 
from  the  Efforts  of  his  own  Reafon ;  not 
diftinguifli  the  Reprover  from  the  Reproved? 
Unfelt  Convidlions  are  Impoffibilities.  In 
"what  Manner  is  the  Work  of  Renovation 
known,  without  any  Perception  of  it  in  its 
Progrels  ?  Did  the  Apofhle  Paul  fo  patheti- 
cally defcribe  the  painful  States  he  had  travelled 
through,  and  the  oppoiite  Powers  engaged 
within  him,  without  ever  having  a  certain 
Senfe  of  them?  Or  is  the  Coolnefs  of  his 
Head,  and  the  Soundnefs  of  his  Judgment 
now  to  be  arraigned,  and  are  his  Chriflian 
Experiences  to  be  treated,  only  as  the  IfTues 
of  an  enthufiaflic  or  diftempered  Fancy  ? 

How  could  any  witnefs  Repentance  unto 
Life,  Remijfion  of  Sins,  and  the  Times  of 
Refrefhwg  from  the  Prefence  of  the  Lord, 
without  an  inward  Senfe  of  them  ?  Were 
all  the  Cries,  the  Pantings  and  Thirflings 
after  the  Divine  Prefence,  uttered  by  the 
facred  Writers  ivithout  a  Senfe  of  that  Want ; 
and  were  all  their  triumphant  Rejoicings  in 
the  Confolation  of  his  Prefence,  expreffed 
under  a  total  Infenfibility  of  it  ?  Were  the 
kindly  Fruits  of  the  Spirit,  and  the  Comforts 
of  the  Holy  Ghoft  iwfelt  by  thofe  who  enjoyed 
them  ?    Who    can   affirm   thefe   Abfurdities  ? 

Where 


(     53     ) 

Where  can  fuch  blind  Leaders  bring  their  blind 
Followers  to  ?  Thofe  who  turn  their  Backs  on 
the  Light,  muft  walk  in  Darknefs.  It  is  the 
ible  Property  of  the  Spirit  of  Chirft,  the 
Light  of  Men,  to  make  true  Difcoveries  to 
the  Mind,  both  refpe6ling  itfelf,  and  every 
Thing  elfe  that  concerns  it.  Hence  he  is 
rightly  flyled  the  Sun  of  Righteotifnefs ;  the  fame 
Thing  to  the  Soul  of  Man,  that  the  Sun  in 
the  Firmament  is  to  his  Body.  The  one  is  the 
Light  without^  the  other  the  Light  within ; 
and  therefore  is  properly  fo  denominated. 

5.  It  is  the  unbelieving  unrenewed  Man, 
unacquainted  with  the  effectual  Operation  of 
this  Heavenly  Principle,  that  unwittingly  re- 
jedls  and  difparages  it,  and  thereby  contributes 
to  keep  both  himfelf  and  others  in  Blindnefs 
concerning  it,  and  Prejudice  againfh  it.  "  The  i  Cor.  ii. 
"  natural  Man,"  faith  the  Apollle,  "  receiv-  ''^■ 
"  eth  not  the  Things  of  the  Spirit  of  God, 
"  for  they  are  Foohlhnefs  unto  him,  neither 
"  can  he  know  them,  becaufe  they  are  ipiri- 
"  tually  difcerned." 

What!  faith  the  mighty  Man  of  Reafon, 
muft  I  put  out  my  Eyes  in  order  to  fee?  Muft 
I  lay  afide  and  renounce  my  Reafon,  to  obtain  a 
better  Underftanding  ?  It  is  impoffible,  abfurd 
and  prepofterous.  Very  true;  and  it  is  equally 
true,  that  no  fuch  Abfurdity  is  required.  It 
is  neither  right  Reafon,  nor  the  proper  Ufe  of 
Man's  Reafon,  that  is  obje(5led  to  and  advifed 
againft.  For  right  Reafon  is  Truth,  and  is 
ever  correfpondent  w4tli  the  inward  Motions  of 
the  Spirit  of  Truth;  and  Man's  rational  Faculty 
is  what  renders  him  capable  of  receiving  divine 
Influence  and  Inftrudion,  without  vvhich  it  is 

impoffible 


(    S4    ) 

impoflible  to  conceive  he  could  be  a  fit  Sub- 
jedl  for  it ;  and  was  his  Reafon  in  fuch  a 
perfedl  State,  as  to  merit  the  Name  of  right 
Reafouy  he  would  not  ftand  in  fuch  ab folate 
Need  of  it.  But  it  evidently  appears,  from 
the  various  BiafTes  and  PrepoffeiTions  Men  are 
generally  under,  the  Weaknefs  and  Mutability 
of  their  Underftandings,  and  the  innupierable 
and  irreconcilable  Differences  amongfl  them, 
efpecially  the  learned  and  leading  Part  of  Man- 
kind, that  human  Reafon  is  far  from  being 
always  agreeable  to  right  Reafon,  which  is 
unchangeably  true.  What  is  cautioned  againft 
therefore,  is  the  fetting  up  human  Reafon 
above  its  due  Place  in  Religion,  making  it  the 
Leader  inflead  of  the  Follower  of  Revelation, 
the  Teacher,  inftead  of  the  Learner ;  and 
efteeming  it  veiled  with  a  Kind  of  Self-fuffici- 
ency^  independent  of  the  Diredion  and  Help 
of  God's  Holy  Spirit. 

We  are  not  required  to  lay  afide  our  Under- 
ftandings, either  in  order  to,  or  under  the 
Influences  of  the  Spirit ;  but,  as  prudent 
and  docile  Scholars,  to  fubmit  them  to  the 
neceffary  In{lrud:ion  and  Improvement  of  that 
infallible  Mafher  of  Infinite  Wifdom  and 
Knowledge,  who  is  the  *  univerfal  Teacher  of 
his  People  ;  that  we  may  be  enabled  rightly  to 
xCor.xiv.  obey  and  vvrorfhip  him  with  the  Spirit ^  and  -with 
^S'  the  Underjlanditig  alfo.     The  Spirit  of  God,  and 

a  right  Underftanding  mufl  infallibly  concur. 
As  the  Light  of  the  Sun  is  fo  agreeably  dif- 
penfed  by  the  Sovereign  Wifdom,  that  it  doth 
not  put  out  or  blind  Men's  Eyes,  but  ojpfts  to 

the 

*  Ifa.  liv.  13.  Jer.  xxxi.  34-  John  vi.  45.  Hsb.  viii.  10,  n.  and  x.  16. 


(     5S     ) 

the  proper  life  of  them  ;  fo  the  Divine  Illumi- 
nation and  Influence  is  adminiflered  by  the 
fame  Wifdom  in  fuch  due  Degrees,  that  it  nei- 
ther banillies  Man's  Reafon,  nor  deprives  it  of 
its  Utility,  but  reflores  it  to  its  full  and  proper 
Ufe  in  Religion,  by  difpelling  the  Fogs  of  Pre- 
judice and  Paflion,  giving  it  a  clear  Senfe  of 
Duty,  and  furnifliing  Ability  to  perform  it. 
The  Holy  Men  of  God  were  not  deprived  of 
their  Underflandings,  ivhen  they  fpoke  a7id 'wrote  iPet.i.zu 
as  they  were  moved  by  the  Holy  Ghoji^  but  found 
them  illuminated  and  highly  improved  by  it. 
They  were  not  ufed  by  the  Spirit  as  fenfelefs 
Machines^  nor  remained  as  Vegetables^  imper- 
ceptive  of  the  Virtue  arifing  in,  and  enlarging 
them.  Their  Faculties  were  brightened,  and 
raTed  to  an  higher  Pitch  of  Ufefulnefs,  than 
could  ever  have  been  reached  by  them,  whilfl 
unalTifted  by  the  Power  of  Divine  Grace.  With 
good  Reaibn  therefore,  hath  one  of  the  infpi- 
red  Writers  given  this  neceffary  Exhortation, 
"  Truft  in  the  Lord  with  all  thine  Heart,  and  Prov.  iii. 
"  lean  not  unto  thine  own  Underftanding."  ^' 
And  he  further  faith,  "  He  that  trufteth  in  his  ibi.  xxviii, 
"  own  Heart,  is  a  Fool."  '^• 


CHAR 


CHAP.     VII. 

I.  Whence  true  Religion  arifeth.  i.  How  God 
is  to  be  known  according  to  the  New  Covenafit, 
Of  whom  the  Body  or  Church  of  Chri/i  is 
compofed^  and  the  Life  it  enjoys.  3.  Whence 
this  Life  is  received,  4.  That  which  brings 
forth  the  New-birth  mufl  maintain  it,  5.  True 
Religion  always  efentially  the  fame.  Exterior 
Infitutions  only  Super-additions  to  lead  the 
Darkened  and  Degenerate  toivards  it.  6.  Man 
has  no  Pretenfion  to  Merits  but  through  Faith- 
fulnefs^  is  gracioufly  alloived  a  flial  Claim. 
7.  The  Nature  of  God''s  Covenants  with  Man. 

I.  "I^TOTWITHSTANDING  too  many 
X^  are  taught  to  imagine  Importance 
and  Efficacy,  in  Mode,  Ceremony,  Sign  and 
Shadow,  the  Mint,  Anife  and  Cummin  of  the 
legal  Difpenfation ;  yet  it  is  certain,  that  "  in 
"  Jefus  Chrifl,  neither  Circumcifion  availeth 
"  any  Thing,  nor  Uncircumcilion,  but  Faith 
"  which  worketh  by  Love."  Neither  the 
Pradice,  nor  Difufe  of  Forms  and  Rituals, 
are  of  any  Availance  with  God.  But  the  firft 
may  more  than  unprotitably  bufy  their  Pradi- 
fers,  if  they  are  fb  dangeroully  deceived,  as  to 
place  Confidence  either  in  their  own  Perform- 
ances, or  thofe  of  their  Leaders.  The  Religion 
of  the  true  Chriftian  confifteth  not  in  Form, 
but  Subftance,  and  arifeth  not  from  the  Adivity 
of  human  Reafon,  Imagination,  or  Opinion,  but 
from  an  Heart-felt  Senfation  of  Divine  Love 
in  the  Light  of  Life.  Its  Foundation  is  no 
lefs  than  the  immediate  Adminif  ration  of  God's 

Holy 


imos  IV. 


(     SI     ) 

Holy  Spirit  to  the  Spirit  of  Man,      This  fliews 
unto  Man  what  his  Thoughts  are,  what  himfelf,  ^r 
and  what  the  Lord  is,  i^o  far  as  properly  con-  13. 
cerns  him.     It  opens   the  Underftanding,  and 
dire(5ls  the  Duty  of  the  obedient ;    "  for  the  Jer.  x.  23. 
"  Way  of  Man  is  not  in  himfelf;    it  is  not  in 
"  Man  that  walketh  to  direcl  his  Steps."    It  is 
the  Light  of  the  Lamb  which  ilieweth  the  Way 
of  Salvation  ;    the  one  great   Light  appointed 
to  rule  the  Day,  or  fpiritual  Difpenfation  of 
Chriftianity ;  wherein  the  Nations  of  them  which  Rev.  xxi. 
are  faved  7nii/l  walk,  ^''* 

2.  Men  in  their  natural  State  may,  by  Read- 
ing and  Study,  coUedt  Abundance  of  Notions 
concerning  the  Supreme  Being  ;   but  as  Light 
difcovers    all   Things,    yet    cannot   be    really 
known  but  by  its  own  Appearance  ;    fo  God, 
who,  in  the  moft  perfecfl,  and  fuperlative  Senfe, 
is  Light,  can  only  be  truly  known  by  his  own  j  john  i. 
immediate  Manifeftation.     What  is  ordinarily  ^• 
called  the  Knowledge  of  God,  is  but  a  Series  John  xvii. 
of  Apprehenfions  concerning  his  Eflence,   his  ^* 
Attributes,  and  his  Providence;  but  what  our 
Saviour  called  fo,  is  the  real  experimental  Senfe 
of  his  Life,     "  This  is  Life  eternal,  that  they 
"  might  know  thee  the   only   true   God,  and 
"  Jefus  Chrifl  whom  thou  hail  fent."     Truly 
to  know  him,  is  to  participate  of  the  quick- 
ening Senfe  of  his  Life,  through  the  commu- 
nicated Influence  of  his  eternal  Spirit.    Thus  to 
know  him,  is  to  partake  of  the  New  Covenant, 
or    true   Gofpel  Difpenfation ;     for  therein    it   is 
declared,  "  They  Ihall  all  know  rne  from  the  J^^"-  ^^xi. 
"  leafh    of   them    to    the    greateft    of   them. 
Accordingly  the  living  Chriflian  has  a  certain 
Seftfe  of  Divine  Life  in  his  own  Breafl,  which 

affords 


(     58     ) 

affords  him  Inftrudion,  Strength  and  Comfort, 

in  fuch  a  Manner,  as  he  waits  in  Faithmhiefs 

upon  it,  that  he  is  under  no  abfolute  Neceflity 

to  lean  upon  the  Teachings  of  other  Men  ;  yet 

when  they  come  in  a  Degree  of  the  fame  Life, 

he  accepts  them  as  inftrumentally  from  God. 

This  Life  of  God  in  Chrifl,  is  the  very  Soul 

of  Chriftianity ;  without  which  the  belt  Forms 

and  higheft  Profellions  are  but  as  Members  of 

a  dead  Body,  unavailable  and  unacceptable. 
I  John  V.   «    j^g  ^Yi^^  l^^j-j^  ^j^g  gQj^  ;^^^^  jjj^^   ^^^  j^g  ^^^ 

"  hath  not  the  Son  of  God  hath  not  Life^"* 
John  xiv.  "  Becaufe  I  live,"  faith  he,  "  ye  fhall  live  alfo. 
i9>  3o.      <c  j^^  ^j^^^  j^^^^^  ^^^  foall  kjio-w^  that  I  am  in  my 

"  Father,  and  you  171  me^  and  I  '171  you.""  It  is 
becaule  he  lives  in,  and  communicates  of  his 
Life  to  his  fpiritual  Followers,  that  they  live 
alfo.  Of  thefe  the  true  Church,  the  adopted 
Body  of  Chrifl,  under  all  Denominations,  is 
compofed.  Thefe  alone  are  his  peculiar  Heri- 
tage^ or  Clergy.  This  Eccleliaflical  Body  of 
Chrifl,  is  a  living  Body,  rendered  fuch  by  the 

Col.  iii.  4.  Infpiration  of  his  Life.  He  is  the  Life  com- 
mon to  all  his  true  Members.  By  his  vital 
Influence  he  communicates  a  living  Senfe  of 
Truth  to  them,  inclines  them  to  himfelf,  and  - 
infpires  them  both  with  the  Defire  and  Power 
of  Obedience,  and  as  they  advance  in  Faith- 
fulnefs,  he  favours  them  with  increafing  Tafles 
of  Divine  Grace  and  Love,  the  Savour  of  the 
Holy  Undion,  and  the  indwelling  Virtue  and 

Eph.  iv.  4.  Glory  of  his  Heavenly  Prefence.  "  There  is 
"  one  Body,  and  one  Spirit."  Was  there  not 
one  and  the  fame  Spirit  throughout  the  whole 
Church,  it  could  not  be  one  Body,  nor  a  living 

TrS^'z6  Body.     "  Nofi  potefl  vivere   Corpus  Chrifii  7iift 

''  de 


(    59    ) 

"  ^e  fpiritu  Chrifii^''  faith  Augiijl'ine :  The  Body 
of  Chrijl  cannot  live  hut  by  the  Spirit  of  Chr'f. 
He  who  partakes  not  of  the  fame  Spirit  with 
the  Head,  is  no  true  Member  of  the  Body. 
His  fpiritual  Influence  is  the  precious  Blood,  or 
Spring  of  Life  which  renders  all  his  Members 
living,  and  what  gives  Life  gives  a  Senfe  of 
that  Life  ;  but  though  their  Life  is  7noJi  furely  CjL  in.  3. 
known  to  themfelves,  it  is  hid  "with  Chrift  in  God^ 
from  the  Knowledge  of  thofe  who  remain 
unquickened  by  it ;  and  hence  arifeth  all  their 
Oppofition  to  it. 

3.  We  are  all  by  Nature  Strangers  to  this 
Divine  Life,  and  we  cannot,  by  any  Means, 
obtain  it  for  ourfelves.  It  is  not  of  Man's 
Acquirement,  but  God's  Communication;  and 
as  far  out  of  the  Reach  of  the  mod  Learned, 
as  of  the  moft  IlHterate.  It  is  hid  from  the 
Wife  and  Prudent  (in  their  own  Eyes)  and  re- 
vealed to  thofe  who  are  as  Babes  (to  the  World's 
Wifdom.)  It  is  not  the  high  Learned,  but  the 
Humble  that  God  teaches,  and  the  Meek  that 
he  guides  in  the  Paths  of  Truth  and  Judgment. 
Every  one's  Eye  therefore  ought  to  be  humbly 
to  God  alone,  and  not  to  be  fixed  upon  the 
Wife,  the  Scribe,  the  Difputer  of  this  World ; 
for  God  hath,  by  the  powerful  Simplicity  and 
Purity  of  his  Gofpel  Difpenfation,  made  foolfh  ^Cor.i.ao. 
the  Wifdom  of  this  World.  Yet  fo  fond  is  the 
World  of  its  oivn  Wifdom,  that  it  has  in  great 
Meafure  detruded  the  Crofs  of  Chrift,  and  true 
fpiritual  Religion,  and  eredled  and  fupported 
this  Idol  in  its  Room.  After  this  Image  the 
World  has  wondered,  and  indeed  it  hath  been 
a  Means  wonderfully  to  blind,  enfnare  and 
deceive  its  Worlliippers,  whofe  Faith  ftands  in 

the 


(     6o    ) 

I  Cor.  ii.  the  Wifdom  of  Metiy    and  ?iot  in  the  PcWer  of 
^'  God;  and  is  therefore  tlie  Reverfe  of  the  Faith 

of  the  Gofpel. 

4.  From  a  due  Coniideration  of  the  debafed 
and  corrupt  State  of  Mankind,  lince  the  Fall, 
and  of  the  great  and  good  End  of  their  Creation, 
it  mufl  evidently  appear,  that  Regeneration  hath 
ever  been  the  one  Thifig  needful ;  a  Work  effen- 
tial  for  all  to  experience.  And  as  the  Birth  of 
the  Spirit  cannot  be  brought  forth  by  any 
Thing  but  the  Spirit,  fo  it  niuft  alfo  be  pre- 
ferved  in  its  Growth  and  Accomplilliment  by 
the  Spirit.  Hence  the  abiding,  or  indwelling 
of  the  Spirit  remains  to  be  of  abfolute  Necef- 
fity  to  the  Regenerate,  that  as  their  Souls  are 
quickened  into  the  Divine  Life  by  it,  they  may 
continue  to  live,  move,  and  have  their  Being 
as  Chriftians  therein,  and  be  fuftained  in  a 
fpiritual  Union,  and  blefled  Communion  with 
their  Maker. 

5.  The  EfTentiality  of  true  Religion  hath 
ever  been  the  fame,  primarily  conlifting  in  the 
Life  of  God  being  raifed  up,  and  the  Love  of 
God  filed  abroad  in  the  Heart,  operating  therein 
to  its  Renovation,  and  to  every  virtuous  and 
benevolent  End.  Whatever  of  Externals  or 
Ceremonials  have,  at  fundry  Times,  been  fuper- 
added  by  Divine  Direction  or  Command,  were 
not  intended  to  alter,  or  unfettle  Men  from  due 
and  conflant  Attention  to  vitalfphitual  Religion ; 
but  when  they  were  become  greatly  degenerated 
from  it,  and  darkened  concerning  it,  the  mer- 
ciful Creator  Was  pleafed,  by  Means  fuited  to 
their  eftranged  and  carnal  Condition,  to  point 
it  out  to  them,  and  lead  them  by  Signs  and 
Symbols   towards  it.     Thus  the  Mofaic  Law 

was 


{    6i     ) 

was  not  meant  to  be  the  Whole  of  Religion  to 
the  Ifraelites^  or  to  fupercede  the  internal  Reli-  ^^'  "'■ 
gion  of  Grace;  but  only  to  be  as  a  Schoolmajier 
to  bring  them  to   Chrijl  in  Spirit,  in  whom  all 
is  included  and  fulfilled,  and  whofe  Prefence 
was  then    with  the    Faithful   amongft    them, 
who  had  fpiritual  Communion  with  him  ;  for, 
according  to  Scripture.  "  They  did  all  eat  the  iCor.x.3, 
"  fame  fpiritual  Meat,  and  did  all  drink  the  '^' 
"  fame  ipiritual  Drink ;    for    they    drank  of 
"  that  fpiritual  Rock  that  followed  them  ;  and 
"  that  Rock  was  Chrifir 

It  is  a  vain  Thing  to  imagine,  that  Reli- 
gion ever  wholly  confifted  in  Mode  or  Form ; 
or  that  the  All-perfetl  Lord  at  any  Time  dif- 
penfed  with  the  Subftance  for  the  Sake  of  the 
Shadow  ;  or  ever  made  any  Alteration  therein, 
by  Diverfity  of  Inilitutions,  from  arbitrary  Will 
and  Pleafure,  merely  to  exercife  his  Sove- 
reignty, as  though  Power  was  a  darling  Attri= 
bute,  and  more  regarded  by  him  than  Wifdom, 
Righteoufnefs,  and  Goodnefs  ;  or  as  though 
his  Attributes  could  be  divided  in  him.  No  ; 
he  is  God,  and  changeth  not.  His  Law  is  his 
ow?i  Spirit  of  eteriial  ReBitude^  and  his  Retri- 
bution according  to  every  Man's  State  and 
Works.  The  different  Modifications  that  have 
appeared  amongfl  Men  in  Point  of  Religion, 
have  been  occafioned  by  the  different  Altera- 
tions in  the  Conditions  of  Mankind.  The 
All- wife  God  hath  diredled  fome  for  a  Time, 
in  Condefcenfion,  for  the  good  End  above- 
mentioned  ;  and  divers  Combinations  of  Meft 
have  invented  and  enjoined  Abundance  more, 
according  to  their  own  carnal  Mifapprehenfions 
E  of 


M. 


(    62    ) 

of  fpiritual  Things,  or  to  advance  their  own 
linifler  Purpofes. 

Exterior  Forms  are  but  temporary  Matters. 
They  are  no  Eflentials  of  true  Chriflianity. 
John  iv.  ♦pjjg  great  Author  of  it  reprefents  it  as  a  Well 
of  Water  in  Man  fpringhig  up  into  everlajling 
Life.  It  radically  arifeth  from  a  living,  abiding, 
increafing  Principle  in  Man,  of  a  pure,  fpiritual 
and  heavenly  Nature.  As  this  is  cordially 
embraced,  it  enlarges  in  the  Soul,  expels  the 
Works  and  Power  of  Darknefs,  and  produceth 
its  own  genuine  Fruits  of  Humility,  Self- 
denial,  Patience,  Refignation  to  God,  and  Trufl 
in  him  alone  ;  Righteoufnefs,  Holinefs,  Meek- 
nefs,  Gentlenefs,  Temperance,  Goodnefs,  Bro- 
therly-kindnefs.  Charity.  It  derives  its  Origin 
from  Heaven,  and  leads  to  Heaven.  It  carries 
the  Soul  out  of  all  Formalities  and  falfe  Refts, 
up  to  the  Svipreme  Good  himfelf.  It  breaks 
down  all  our  own  Self-will,  and  brings  into 
perfed  Refignation  to  the  Divine  Will.  In 
this  humble  contrited  Frame,  and  no  other, 
can  we  fincerely  and  truly  fay,  Thy  Ki?igdom 
come  !  Thy  Will  be  done  !  For  whilft  our  Wills 
fland  in  Separation  from  the  Will  of  God,  we 
cannot  addrefs  him  in  thefe  Terms  with  Pro- 
priety ;  or  in  Spirit  and  Truth. 

6.  The  Pride  of  Man  is  naturally  averfe  to 
this  abafed  and  broken  Situation.  It  knows  not 
how  to  fubmit  to  be,  or  to  think  itfelf,  nothing  ; 
though  it  is  worfe  than  nothing.  It  would 
fain  ere6l  and  plume  itfelf  upon  fome  Impor- 
tance, fome  Eftimation,  or  Deferving  of  its 
own;  yet  all  its  Pretences  to  Merit  are  falfe  and 
vain.  Man  being  nothing  as  fuch,  but  what 
God  has  made  him,  and  pofTeffing  nothing  but 

what 


{    63    ) 

what  he  atFords  him,  is  whelly  God's,  and  not 
his  own,  and  is  therefore  in  Duty  bound  to 
walk  in  Obedience  to  him,  every  Moment  of 
his  Life,  which  is  given  him  for  that  End, 
And  feeing  Man  has  fallen  Ihort  of  his  Duty, 
and  hath  iinned  againfl  his  Sovereign  by  Difo- 
bedience,  it  is  neither  in  his  Power,  by  any 
Thing  he  can  perform,  to  merit  Heaven,  nor 
to  purchafe  Remiffion  for  himfelf.  He  can 
neither  undo  what  he  has  mifdone,  nor  render 
to  his  Maker  an  Equivalent  for  the  TrefpalFes 
he  hath  committed  againfl  him*.  But  fuch  is 
the  merciful  Goodnefs,  and  Free  Grace  of  God 
towards  his  helplefs  Creatures,  that  he  offers 
both  Forgivenefs  and  Felicity  upon  the  mofl 
reafonable  Terms  of  Repentance  and  Amend- 
ment. To  the  Willing  and  Obedient,  to  hini 
who  is  faithful  unto  Death,  to  him  that  pver- 
cometh,  through  Divine  Afliftance,  are  the 
Promifes  of  eternal  Life.  Upon  the  Foundation 
of  thefe  free  and  voluntary  Offers  of  the  Divine 
Goodnefs,  and  Man's  Compliance  with  the 
Conditions,  Hands  his  Title.  "  Bleffed  are  ^^v 
"  tliey  that  do  his  Commandments^  that  they 
"  may  have  Right  to  the  Tree  of  Life,  and  may 
"  enter  in  through  the  Gates  into  the  City." 

7.  The  Laws  and  Requifitions  of  God  to 
Man,  are  in  Scripture  often  ftyled  Covenants. 
Not  meaning  that  Man  has  perfonally  bound 
himfelf,  on  his  Part  to  perform  the  Conditions, 
but  that  he  is  really  in  Duty  as  deeply  obliged, 
and  as  firmly  bound  to  do  the  Will  of  his 
Creator,  as  if  he  had  voluntarily  bound  himfelf 
in  the  ftrongefl  Obligations  pofTible.  The 
Reafbn  is,  Man  owes  his  very  Being,  and  all 
the  Good  he  receives,  fpi ritual  and  temporal, 
E  2  to 


(    64    ) 

to  his  Maker,  to  whom  he  (lands  indebted  for 
all,  and  who  therefore  hath  an  unqueftionable 
Right  to  claim  all  AfFedion,  Gratitude,  and 
Obedience  from  him  ;  and  more  efpecially  as 
it  is  all  for  his  own  everlafling  Advantage. 
There  is  alfo  an  internal  fpiritual  Covenajit^  a 
Divine  ContieSiion^  which  the  Heart  of  Man 
feels,  in  his  Faithfulnefs,  to  his  Creator :  The 
Spirit  of  Life,  in  Chrift  Jefus,  which  fets  free 
from  the  Bonds  of  Sin  and  Death,  and  unites  the 
Soul  to  its  Saviour  in  the  powerful  Covenant 
of  Divine  Love.  By  this,  through  Faith,  it 
becomes  engrafted  into  Chrift ;  and  by  Obe- 
dience, it  remains  in  him  as  a  Branch  in  the 
Vine  ;  or  is  incorporated  with  him  as  its  Head ; 
1  Cor.  vi.  for  «  he  that  is  joined  unto  the  Lord  is  one 
"  Spirit."  Of  this  vital  Union  regenerate  Souls 
have  a  certain  Senfe,  in  Proportion  to  their 
1  John  iv.  Progrefs.  "  Hereby  kfzow  we  that  we  dwell 
^^'  "  in  him,  and  he  in  us,  becaiife  he  hath  given 

Ibid.  iii.  "  US  of  his  Spirit." — "  Hereby  we  know  that 
"  he  abideth  in  us,  by  the  Spirit  which  he  hath 
"  given  us."  Hence  it  is  clear,  that  the  Gift 
of  the  Spirit  communicates  this  Intelligence. 


a4. 


CHAP. 


4^4»#^#####l?^####^#######=^#^ 


CHAP.     VIII. 

I.  Religion  the  fame  both  to  the  Learned  and 
Unlearned — 7 he  Holy  Spirit  requifite  to  every 
Man,  as  the  tmiverfal  Reformer.  2.  It  was 
fiich  to  the  Ifraelites,  and  3.  T'he  befl  Part  of 
their  Divine  Legation.  4.  Why  Statutes  of  an 
outward  and  teinporary  Nature  were  added. 
5.  They  are  taught  to  look  through  them  to 
Chrifi,  of  whofe  Spirit  they  partook.  6.  But 
it  was  not  difpenfed  to  them  in  that  Degree  of 
Purity  atid  Splendor  with  which  it  broke  forth 
at  the  Chriflian  JEra.  7.  How  this  was 
witneffed  to  by  the  Law.  8.  How  by  the 
Prophets.  9.  The  Spirit  was  in  all  Ages- 
adminiflered,  and  the  truly  Humble  favoured 
with  its  indwellings 

I.  13  EL  I  G  ION  here,  and  Salvation 
_t\  hereafter,  are  as  much  the  Concern, 
and  Duty  of  the  IlUterate  and  Ignorant,  as  of 
the  Wife  and  Learned.  And  as  thofe  are  by 
niiich  the  greater  N  amber,  rehgions  Duty 
mull  undoubtedly  coniift  in  fomething  equally 
attauiable  and  pradicable  by  all ;  for  God  is 
no  Refpecfter  of  Perfons.  It  cannot  lie  effen- 
tially  in  literal  Knowledge,  nor  in  any  peculiar 
Mode  of  Education  ;  for  thefe  are  the  Lot  of 
few,  in  Comparifon  of  the  whole  of  Mankind. 
Happinefs  being  the  End  of  Man's  Creation, 
andtheuniverfal  indifpenfable  Concern  of  every 
Man,  the  effedlive  Means  of  Regeneration  and 
Salvation   muit   be  attainable  by  every  Man. 

Nothing 


(     66    ) 

Nothing  but  the  Omniprefcnt,  and  Ali-eiFec- 
tive  Spirit  of  God  can  be  this  Means  ;  for 
nothing  elfe  is  univerfal,  nor  any  Way  adequate 
to  the  Work.  The  vSpirit  of  God  therefore, 
being  neceflary  to  every  Man,  is  afforded  to 
every  Man,  by  him  who  with-holds  nothing 
neceffary. 

This  Holy  operative  Spirit,  Solomon^  under  its 
Influence,  with  great  Propriety,  ftyles  Wifdcrn^ 
and  reprefents   it,    in   familiar  Language,    as 

Prov.  i.  calling  upon  Mankind,  to  turn  at  its  Reproofs^ 
with  a  Promife,  to  pour  out  its  Spirit  utito  them. 
He  alfo  impleads  thofe  as  Fools  who  rejedl  or 
flight    its  Reproofs,    or    Convi(5lions  in  their 

Verfe  ao,  Confciences  ;  by  which  he  fhews,  it  accompa- 
7iies  them  even  in  the  Streets  and  Places  of 
Concourfe.  Recounting  the  great  Works  of 
this  Spirit  of  Wifdom,  he  elfewhere  teftiiies, 

wifd.  X  I.  <t  She  preferved  the  firft  formed  Father  of  the 
"  World,  that  was  created  alone,  and  brought 
"  him  out  of  his  Fall."  She  was  not  only  his 
Freferver  before  his  Fall,  but  his  Requickener 
and  Reflorer  out  of  that  Death,  he  through 
Tranfgreffion  fell  into  ;  and  leeing  the  whole 
rational  Progeny  of  Adam  are  naturally  under 
the  like  Neceffity  of  being  born  of  the  Spirit, 
its  Adminiilration  is  offered  to  all,  in  due 
Degrees,  and  every  Individual  in  all  Ages,  who 
have  experienced  the  New-birth,  by  which 
right  Reformation  is  wrought,  have  known  it 
to  be  effected  by  the  Operation  of  the  Spirit. 
This  the  wife  Author  above-cited  v/itneileth, 
in   his  Acknowledgment  to  Almighty  Good- 

Wifd.  ix.  nefs,  when  he  faith,  "  Thy  Council  who  hath 
"  known,  except  thou  give  Wifdom^  and  fend 
"  thy   Holy   Spirit  from   above  7     For  fo    the 

"  Wavs 


17, 


(     67    ) 

"  Ways  of  them  who  lived  on  the  Earth  were 
"  reformed^  and  Men  ivere  taught  the  Things 
"  that  are  pleafing  unto  thee,  and  ivere  favcd 
"  thi-ough  Wifdom.'" 

2.  Evident  Tokens  of  internal  Religion,  and 
the  immediate  Manifejiations  of  the  Spirit  for 
that  End,  appear  throughout  both  the  Old  Tef- 
tament  and  the  New.  Before  the  Flood,  the 
old  World  was  favoured  with  the  Manifeftation 
of  the  Holy  Spirit,  as  it  is  implied  Gen.  vi.  3. 
*'  My  Spirit  fliall  not  always  ftrive  with,"  or 
rather  /;/,  "  Man."  For  fo  Hehrea-ns  fay  it 
ought  to  be  rendered.  And  indeed,  where 
could  the  Spirit  fo  properly  ftrive  as  in  the  Soul 
of  Man,  where  the  Seat  of  Corruption  is,  and 
to  which  the  Suggeftions-  of  Evil  are  applied  ? 
And  to  what  End  fhould  it  ftrive  with  them, 
but  to  bring  them  to  Repentance  and  Refor- 
mation, and  to  become,  through  their  Obe- 
dience, the  Kingdom,  or  ruling  Power  of  God 
in  them. 

Renovation  of  Heart  by  the  Holy  Spirit, 
and  its  genuine  Fruits  of  Repentance  towards 
God,  Faith  in  him,  and  Obedience  to  him, 
was  the  principal  and  effential  Part  of  Religion 
alfo  among  the  Ifraelites.  Dent,  xxx.  10. 
Mofes  represents  the  Conditions  on  the  Perfor- 
mance of  which  they  Ihould  be  entitled  to  the 
Promifes.  "  If  thou  flialt  hearken  unto  the 
"  Voice  of  the  Lord  thy  God,  to  keep  his 
"  Commandments  and  his  Scatutes,  v/hich  are 
"  written  in  this  Book  of  the  Law,  and  if 
"  thou  turn  unto  the  Lord  thy  God,  with  all 
"  thine  Heart,  and  with  all  thy  Soul."  Thefe 
are  the  Terms  ;  firft,  that  they  fliould  keep 
the  Law  :    this  was  the  external  and  legal  Part 

of 


(    6S     ) 

of  their  Duty.  Second,  that  they  Jhoidd  turn 
their  whole  Hearts  and  Sotds  to  God ;  this  was 
the  internal  and  evangelical  Part.  He  leaves 
them  not  here  in  a  State  of  Uncertainty, 
but  proceeds  to  {hew  them  to  what  their  inward 
Attention  fhould  be  turned.  "  For,"  faith  he, 
"  this  Commandment  which  I  command  thee 
*'  this  Day,''  (or  this  which  I  command  thee 
to  turn  thine  Heart  unto)  "  is  not  hidden  from 
*'  thee^  neither  is  it  far  off.  It  is  not  in  Heaven 
**  that  thou  fliouldft  fay,  wdio  fhall  go  up  for 
^'  us  to  Heaven,  and  bring  it  unto  us,  that  we 
^'  may  hear  it  and  do  it?  Neither  is  it  beyond 
"  the  Sea,  that  thou  Ihculdft  fay,  v/ho  f[lal^go 
"  over  the  Sea  for  us,  and  bring  it  unto  us, 
*'  that  we  may  hear  it  and  do  it?  But  the  Word 
'*  is  very  nigh  unto  thee^  in  thy  Mouth,  and  in 
"  thy  Heart,  that  thou  mayefh  do  it."  The 
Apoflle  ailumes  and  explains  this  Paffage, 
Rom.  X.  6,  7,  8.  "  The  Righteoufncfs  which  is 
*'  of  Faith ^  fpeaketh  on  this  v>^lfe,  "  Say  not  in 
thine  Heart,  v/ho  Ihall  afcend  into  Heaven?  (that 
is  to  bring  Chrifi  down  from  above.)  "  Or, 
"  who  fhail  defcend  into  the  Deep  ?"  (that  is 
to  bring  up  Chrifi  again  from  the  Dead.)  "  But 
*'  what  faith  it  ?  The  Word  is  nigh  thee,  even 
"  in  thy  Mouth,  and  in  thy  Heart.  l:hat  is 
*'  the  Word  of  Faith  which  ive  preach.''''- 

By  this  Explanation  of  the  Apoflle,  it 
appears,  ift,  That  befides  the  Law,  Mofes 
then  preached  to  Ifrael  the  fame  Words  of  Faith ^ 
which  himfelf,  and  his  evangelical  Brethren 
did.  2d,  That  this  Word  is  Chrif  in  Spirit, 
calling  for  Attention  and  Obedience  in  the 
Heart,  or  Confcience,  of  Man,  in  order  to 
efFecl  his  ReftoratJon  and  Salvation.     2>^\y  This 


(     69     ) 

is  not  a  local,  or  temporary,  but  an  inward 
Viiitation  of  the  Saviour  of  Mankind,  by  his 
Spirit  in  the  Heart. 

The  Word  of  Faith  is  the  Word  of  Truth, 
the  Word  of  the  everlafling  Gofpel ;  and  not 
a  Gompofition  of  Letters.  The  Term  Wora\ 
like  many  other  Words,  is  ufed  in  various 
Senfes  ;  as  a  Speech  or  Saying,  an  Engagement, 
a  Report,  a  Command,  an  Exhortation,  an 
Inflru61ion,  &c.  becaufe  thefe  are  compofed  of 
Words.  And  as  Men  ufe  to  convey  their  Seiife 
to  one  another  by  Words,  fo  God  conveys  his 
to  Men  by  Chrift,  v/ho  is  peculiarly  and  empha- 
tically fly  led  in  Scripture,  the  J¥ord  of  God ;  john  i.  & 
and  as  the  Way  Men  receive  Words  from  the  ^^'^^'^  ''•^• 
Mouths  of  one  another  is  by  Hearuig^  fo  the 
Manner  by  which  the  Soul  receives  internal 
Jnftrudtion,  Reproof,  &c.  from  the  Holy  Spirit, 
is  metaphorically  called  Hearing,  Thus  Faith, 
which  is  the  Gift  of  God^  is  faid  to  come  by 
Hearings  and  Hearing  by  the  Word  of  God.  That  ^o™«  x- 
is,  I  apprehend,  the  i?iternal  Senfe  itfelf  is  ^'' 
opened  in  the  Soul,  as  well  as  Subje^s  com- 
municated, by  the  Spirit  of  Chrift. 

3.  Hence  we  fee,  the  Divine  Legation  to  the 
Jews,  coniiited  not  in  the  outward  written  Law 
only.  Nor  were  they  kept  in  Ignorance  of 
inward  fpiritual  Religion,  or  of  a  future  State 
of  Rewards  and  Punilhments.  For,  if  fo,  to 
what  Purpofe  did  Mofes  prefs  the  Conlidera- 
tion  of  their  latter  End  upon  them,  with  fo 
much  Fervency?  "  O  that  they  vs^ere  wife,  Deu.  xxxii 
"  that  they  underftood  this,  that  they  would  ^9- 
"  confider  their  latter  End.''  What  material 
Coniideration  fhould  their  latter  End,  or  Tirne 
of  Death,   be  of,  to  fiich  as  know  no  better 

but 


(     70    ) 

but  that  k  would  be  the  Period  of  their  Exif- 
tence  ?  Or  why  {hould  he  command  their 
Attention  to  the  liinng  Word  of  Faith,  Chriji 
in  the  Heart,  as  well  as  to  the  written  Code  ? 
He  was  an  eminently  infpired  Prophet,  and 
well  knew  that  Sa.lv ation  is  hv  Chr'ijl  alone ;  and 
that  his  inward  fpiritual  Law,  is  as  preferable 
to  the  exterior  one,  as  the  Subftance  is  to  the 
Shadow.  Obedience  to  the  outward  temporal 
Law,  had  outward  and  temporal  Promifes  ;  but 
Obedience  to  the  inward  fpiritual  Law,  hath 
Promifes  of  an  internal  and  eternal  Nature. 
By  the  Works  of  the  firfl,  no  Man  could  be 
jullified  ;  but  by  the  Operation  of  the  laft, 
San^iification  is  wrought,  and  Salvation  expe- 
rienced. Mo/cs  was  a  Type  of  Chriil,  and  the 
temporal  Law,  vAth  its  temporal  Rewards,  a 
Type  of  the  Law  of  the  Spirit  of  Life  in 
Chrift  Jefus,  and  its  eternal  Recompenfe. 

4.  But  it  may  be  queried  ;  if  the  fpiritual 
Law  was  always  afforded,  what  Occalion  was 
there  for  the  Addition  of  temporal  Statutes  ? 
Anfwer,  The  Ifraelltcs,  by  living  under  Servi- 
tude to  a  mod  fuperftitious  and  idolatrous 
People,  v;ere  become  prone  to  Superftition  and 
Idolatry  themfelves.  "  They  were  mingled 
among  the  Heathens,"  faith  the  Pfaimift,  "  and 
"  learned  their  Works  ;  and  they  ferved  their 
*'  Idols,  which  were  a  Snare  unto  them."  Out 
of  this  Idolatry  they  were  to  be  brought,  and 
by  their  Obedience  to  the  only  true  God,  were 
to  become  an  Example  to  the  Nations  round 
them,  to  injiuence  their  Return  likewife.  Tho' 
all  had  the  W^ord  nigh  in  the  Heart,  yet  having 
lofl  the  right  Scnfc  of  w^hat  it  is,  the  Law  was 

added, 


(    7'     ) 

added,  bccaiifc    of  their  Tranfgrejfton  and   Cor-  Gal.  iii. 
ruption  till  the  coming  of  Chrift  in  the  Flefh.  ^^* 

Seeing  their  habitual  Attachment  to  the 
Forms  and  Superilitions  of  Paganifm^  was  too 
ftrong  to  admit  of  their  being  willingly  and 
clearly  brought  out  of  them  at  once,  Divine 
Wifdom  condefcended  to  meet  them  in  the 
State  they  were  in,  and  to  proceed  gradually 
with,  them,  by  allowing  them  fbme  Forms  and 
Ceremonies  like  to  thofe  they  had  been  inured 
to ;  but  more  regular  and  fignificant.  The 
Supreme  Lord  of  the  Univerfe  firfl  obferves  to 
them,  "  I  am  the  Lord  thy  God  w^hich  have  E^°^-  ^' 
"  brought  thee  out  of  the  Land  of  Egypt^ 
"  out  of  the  Houfe  of  Bondage  ;"  and  then 
commands,  ^'  Thou  fhalt  have  no  other  Gods 
"  before  me."  Thus  he  draws  their  Atten- 
tion off  froi]^  the  Idols  of  the  Heathen,  and 
places  it  wholly  upon  himfelf,  as  the  fole  Objedl 
of  their  Adoration  and  Obedience.  And  to 
give  one  Inftance  for  all,  as  the  Heathens, 
whofe  Manners  they  ha.d  imbibed,  were  accuf- 
tomed  to  fwear  by  their  falfe  Gods,  he  did  not 
fee  fit  to  prohibit  all  folemn  Oaths  at  once, 
but  confined  them  to  fwear  by  himfelf  alone, 
exclufive  of  the  Pagan  Idols  ;  not  requiring 
the  perfecSt  Practice  of  the  Chriftian  Precept, 
Swear  not  at  all^  neither  by  Heaven^  nor  by  the 
Earthy  nor  by  afiy  other  Oath^  of  them,  whilft 
not  in  a  Chriftian  State,  nor  under  its  clear 
Difpenfation  ;  but  only  entering  them  into  the 
Path  appointed  for  them  towards  it,  and  to 
prepare  the  Way  for  its  Eftablifhment.  Thus 
he  made  the  Lav/  a  temporary  Expedient,  to 
bring  them  gradually  towards  the  Pradlice  of 
that  perfe<5l  Religion,  he  intended  in  due  Seafon 

to 


(     70 

to  introduce,  and  to  fet  up  in  its  Purity,  for 
all  Men  to  come  into,  and  to  walk  in. 

5.  In  the  mean  Time,  the  Sovereign  Wifdom 
was  pleafed  to  found  an  Alarm,  and  fet  up  an 
Enfign  to  the  reft  of  Mankind,  amongfl  the 
Defcendants  of  IfraeL  He  wrought  Wonders 
for  their  Deliverance  and  Support ;  and,  befides 
many  excellent  moral  Precepts,  difpenfed  to 
Rom.  ii.  them  a  Form  of  Knoisjledge  and  of  the  Truth  in 
*°'  the  Law,  fymbolically  denoting  the  Nature  and 

Manner  of  Redemption  and  Salvation  through 
his  Son,  by  many  fignificant  Types,  Allego- 
ries, and  Similitudes,  accommodated  to  the 
religious  Modes,  and  Apprehenfions  they  had 
cfpoufed ;  which,  though  Semblances  of  a 
diflant,  becaufe  of  an  exterior  Kind,  yet  were 
intended,  and  wifely  adapted  to  be  to  the  fuper- 
Gai.  m.  ilitioufly  difpofed,  as  a  Schoohnajierto  lead  them 
gradually  to  Chrifl :  That  is,  to  the  Know- 
ledge of  Chrift,  then  to  come  outwardly  as  a 
propitiatory  Sacrifice  for  the  Sins  of  Mankind, 
and  alfo  to  the  Knowledge  of  Chrid  within,  the 
Hope  of  Glory,  as  the  adual  Sandifier  and 
I  Cor.  X.  Saviour  of  Men.  For  though  they  were  all 
""  baptised  unio  Mofes  in  the  Cloudy  or  dipped  into 

his  exterior  Difpenfation  as  under  a  Vail ,  yet 
the  Spiritually-minded  amongfl  them,  were 
enabled  to  penetrate  through  the  Vail  to  the 
\  Cor.  X.  internal  Reality,  and  "  did"  as  before  obferved, 
a>  3»  4.  «  j^]]  ^^^  ^^  ixvciQ  fpiritual  Meat^  and  did  all 
"  drink  the  fame  fpiritual  Drink ;  for  they 
"  drank  of  xh^t  fpiriiual  Rock  that  followed 
"  them,  and  that  Rock  was  Chrifl T 

Still  further  to  afiill  them,  Divine  Goodnefs, 
at  Times,  infpired  divers  of  the  mofl  regene- 
rate, and   moil  devoted  of  both  Sexes,    with 

the 


{     73     ) 

the  Spirit  of  Prophecy,  and  engaged  them  to 
preach  the  Neceflity  of  Rlghteoufnefs  and 
HoUnefs  to  them,  and  to  dired  their  View, 
through  the  Figures  and  outward  Similitudes 
of  the  ceremonial  Law,  to  the  Truth  figni- 
fied  by  them,  and  plainly  to  inilru6l  them  in, 
and  exhort  them  to  inward  and  fpiritual  Reli- 
gion ;  which  was  the  ultimate  Intent  of  the 
Mofaic^  and  every  other  Difpenfation  of  God 
to  Mankind.  For  the  Rituals  of  the  Law 
were  not  inflituted  to  fupeffede^  but  to  ferve^ 
as  an  Index  to  the  Law  of  the  Spirit  of  Life 
in  Chrift  Jefus. 

I  do  not  apprehend,  that  the  Myflery  of 
Godlinefs,  and  its  internal  Life  and  Virtue, 
was  ever  intended  by  Divine  Wifdom  to  be 
concealed  from  Mankind;  but  was  always  held 
forth,  though  fometimes  obfcurely  under  typi- 
cal Forms,  on  Account  of  the  Numbers  of 
degenerate  Minds,  who  were  too  much  prepof^ 
felTed  and  darkened,  to  behold  the  Splendor  of 
the  Gofpel  in  its  clear  Manifeflation.  For, 
throughout  all  Generations,  to  as  many  as 
rightly  received  Chrift^  he  gave  Power  to  become  John  1.12,, 
the  Sons  of  God ;  yet  the  fpiritual  powerful 
Gofpel  of  our  Lord,  was  not  i'o  publickly 
promulgated,  without  fome  Kind  of  ceremo- 
nial Shadows,  till  the  full  Difplay  of  the 
Chriftian  Difpenfation,  at  the  Time  of  the 
JewiJIo  Feafl  of  Pe?itecoJi^  when  the  Difciples, 
waiting  together  in  Obedience  to  the  Com- 
mand of  Chrift,  were  according  to  his  Promife, 
baptized  with  his  one  true  permanent  Baptifm  ; 
that  of  the  Holy  Ghoft,  which  fulfils  and 
fuperfedes  all  other  Baptifms,  and  remains  the 
ftanding  Ordinance  of  God  to  his  Church  for 

ever. 


(     74     ) 

ever.  Then  by  Revelation  was  theMyllery  con- 
•  "'•  fpicuoufly  and  powerfully  difclofed,  "  which," 
faith  the  Apoflle,  "  in  other  Ages  was  not  made 
"  known  unto  the  Sons  of  Men,  as"  (or  in  the 
fame  Degree)  "  it  is  now  revealed  unto  his 
**  Holy  Apoilles  and  Prophets,  hy  the  Spirit ; 
"  that  the  Gentiles  fhouJd  be  Felloiv-heirs,  and 
'^  of  the  fame  Bod\\  and  Partakers  of  his  Promife 
i"-  "  iti  Chrifi  by  the  Gofpei:'—'''  For  now  the 
^  Righteoufnefs  of  God  without  the  Law^  is 
*^manifefled,  being  witneffed  by  the  Law  and 
**^the  Prophets." 

7.  The  Law  witneffed  to  the  Gofpel,  ift, 
h')  its  various  Offerings  and  Sacrifices,  pointing- 
out,  and  keeping  in  Remembrance,  that  the 
Meffiah  ihould  come  in  the  Flefh,  in  order 
ix.  «  to  put  away  Sin  by  the  Sacrifice  of  himfelf." 
This  was  the  real  Ufe  of  the  Sin  and  Trefpafs- 
X.  4.  offerings  ;  for,  *'  It  is  not  pofhble,  that  the 
"  Blood  of  Bulls  and  Goats  Ihould  take  away 
"  Sins."  No  ;  they  had  Reference  to  the  pre- 
cious Blood  of  Chrift,  both  corporeal  and  fpiri- 
X.  tual,  who  "  by  one  Offering,  hath  perfedled 
-*  for  ever  them  that  are  fandiified,"  thereby 
putting  a  final  Period  to  the  legal  Sacrifices. 
?d,  The  Law  witneffed  to  the  Gofpel,  by  its 
divers  Sprinklings,  Wafhings,  and  Purificati- 
ons, which  had  no  more  Efficacy  towards  the 
Removal  of  Sin  and  Guilt,  than  the  Blood  of 
Bulls  and  Goats  ;  but  mufl  be  underfhood  to 
denote  the  Neceflity  of  real  Holinefs,  and  to 
fignify  the  fpiritual  Adminiflration  of  Chrifi:, 
i.  14.  who  gave  himfef  for  r/j-,  that  he  might  redeem 
us  (not  only  from  Guilt  and  Condemnation) 
but  alfo  from  all  Iniquity^  the  Caufe  of  them, 
2iiid  purify  unto  himfelf  a  pccidiar  (or  fandlified) 

People^ 


(     75     ) 

People^  zealous   of  good  Works.     This  he  doth  Ibid.  Hi.  $* 
by  the  wajlding  of  Regeneration^  and  the  renewing 
of  the  Holy  Ghqft, 

8.  The  Prophets  witnefTed  to  the  Gofpel, 
I  ft,  by  their  predictive  Declarations  concern- 
ing the  Coming,  Sufferings,  and  OiEces  of  the 
Meffiah.  2d,  By  inftru(5ling  the  People  in  the 
Neceflity  of  internal,  elTential,  effedlual  Reli- 
gion, in  Preference  to  the  written  Law,  even 
during  the  Time  that  flood  in  Force,  as  that 
weightier  Part  and  fuperior  Duty,  which  ever 
neceffarily  remains  throughout  all  Generations, 

Samuel  faith,  "  To  obey  is  better  than  Sacri-  '  Sam.xv. 
"  iice."     Hofea^    "  I  defired  Mercy,  and   not  hoV.  vi.  6. 
"  Sacrifice,"  (or  not  in  Comparifon  with  it) 
"  and  the  Knowledge  of  God  more  than  Burnt- 
"  offerings."      David    acknowledges    to    the 
Lord,  "  Thou  defirefl  not  Sacrifice,  elfe  would  Pfai.u.16, 
*'  I  give   it :    Thou  delightefh  not  in  Burnt-  ^^* 
"  offering.  The  Sacrifices  of  God  are  a  broken 
"  Spirit :    A  broken   and  a  contrite  Heart,  O 
*'  God,  thou  wilt  not  defpife."  In  his  pathetic 
Addrefs  to  the  Almighty,  Verfe   6,  he  faith, 
*'  Thou  defirefl  Truth  in  the  inward  Parts ;" 
and  Verfe  10,  he  prays,  "  Create  in  me  a  clean 
"  Heart,  and  renew  a  right  Spirit  within  me." 
Micah   queries,    "  Will  the   Lord   be  pleafed  Micah  vi' 
*'  with    Thoufands    of    Rams,    or    with    ten  '^'    * 
"  Thoufands  of  Rivers  of  Oil  ?  Shall  I  give 
"  my   Firft-born   for    my  TranfgrefTion,    the 
"  Fruit  of  my  Body  for  the  Sin  of  my  Soul?" 
And  then  anfwers  ;  "  He  hath  fliewed  thee, 
"  O  Man,  what  is  Good ;  and  what  doth  the 
"  Lord  require  of  thee,  but  to  do  juf.ly^  to  love 
*'   Mercy ^  and  to  walk  humbly  with  thy  God  f 
Mofes  exhorteth  the  Children  of  Ifrasl^  to  cir-  J^^^"^*  ^• 

cumcife 


(     76     ) 

ciimcife  the    Forejkin  of  their  Hearty    and  told 

Ibid.  XXV.  them,    "   The  Lord  thy  Gocl    will    ch-cumafe 

"  thine  Hearty  and  the  Heaj-t  of  thy  Seed,  to 

"  \ovt  the  Lord  thy  God  with  all  thine  Heart, 

"  and  with   all  thy  Soul."     Here  he  fhewed 

Kom.  IV.    them,  though  they  had  received  the  Sign  of  Cir- 

cumdfion^  the  Reality   mod   required  was  that 

tf  the  Heart  in  the  Spirit;  which   is   the  Work 

of  Regeneration,  the  Chriflian  Circumcifion  of 

ibid.ii.28,  the  Apoitle,  who  aiTerts,    "  He  is  not  a  Jew 

*^*  **  who  is  one  outwardly,  neither  is  that  Cir- 

"  cumcilion  which  is  of  the  flelh,  but  he  is 

"  a  few  who  is  one  inwardly,  and  Circumci- 

"  lion  is  that  of  the  Heart,  in  the  Spirit^  and 

"  not  in  the  Letter,^"*     He  alfo  obferves  to  the 

Col.ii.  ir.  ColoJJians,  that  in  Chrifi  they  were  circumcifed 

"  with  the  Circumcifion  made  without  Hands^ 

"  in  putting  off  the  Body  of  the  Sins  of  the  Flejh^ 

"  by  the  Circumcifion  of  Chrift.'''' 

That  the   Neceflity  of  the  Knowledge  and 

Love  of  God,  and  of  a  Change  from  Sin  to 

Holinefs,  by  the  internal  Circumcifion  of  the 

Spirit,  was  both   taught  and  prefTed  upon  the 

Jeivsy  as  that  without  which  the  Obfervance 

ifa.  i.  II.  of  the  Law  would  little  avail  them  ;  nay,  the 

Chap!  ?xv1  Prophet  Ifaiab  plainly  fhews,   that  the  latter 

J.  4.        without  the  former,  rendered  the  Pradlice  of  it, 

though  divinely  inftituted,  abominable  even  to 

its  Inftitutor. 

9.  Regeneration,  or  the  Circumcifion  of 
the  Heart  in  the  Spirit,  being  always  required, 
the  Spirit  by  which  alone  it  is  wrought,  muft 
have  been  always  difpenfed  to  Mankind  for  that 
End.  This  is  the  gracious  Gift  of  the  Father 
Almighty,  through  the  Redeemer,  to  whom 
Pfai.  ixviii  the  Pfalmift  faith,  "  Thou  had  afcended  on 
»»•  high  ; 


(    77    ) 

"  high ;  thou  haft  led  Captivity  captive  ;  thou 
*'  haft  received  Gifts  for  Men  ;  yea,  for  the 
*'  RebelHous  alfo ;  that  the  Lord  God  might  dwell 
"  among  them^  This  was  the  blefled  Experi- 
ence of  thoie  that  humbled  themfelves  under 
his  mighty  Hand.  "  For  thus  faith  the  high  ifa.  ivn.15 
*'  and  lofty  One  that  inhabiteth  Eternity,  whofe 
"  Name  is  Holy,  I  dwell  in  the  high  and  Holy 
"  Place,  with  him  alfo  that  is  of  a  contrite  and 
**  humble  Spirit,  to  revive  the  Spirit  of  the 
"  Humble,  and  to  revive  the  Heart  of  the 
"  contrite  Ones." 

CHAP.     IX. 

I .  ^he  Mofaic  Law  a  nevo  Form  of  Theocracy, 
therefore  introduced  by  miraculous  Appear^ 
ajtces.      The    Abolition   of  the  LaWy    and  the 

fitting  up  of  the  Gofpel  in  its  genuine  Purity .^ 
was   neceffarily    attended    with  equal  Demori- 

Jlration  of  the  like  wonderful  Powers.  2.  All 
the  primitive  Miniflers  had  the  Spirit,  but 
their  Gifts  were  dijferent.  All  voere  not 
Workers  of  Miracles,  therefore  thefe  ivere 
extra  Powers,  not  effential  to  an  infpired 
Mini/lry.  Infpiration  alivays  requifte  to  true 
Miiiifry ;  but  Miracles  not.  3  and  4.  Mira- 
cles were  temporary  SanElions  requifte  to  the 
Abolition  of  the  Law,  and  Inflitution  of  the 
Gofpel,  but  not  effential  to  be  continued  for  its 
Support,  yet  under  all  Bifpenfations,  at  Times 
ivcre  occafionally  wrought.  The  Want  cf  them 
no  Proof  a  Minifer  is  not  infpired.  5.  The 
Inflitution  of  Chrifianity  once  confirmed  by 
them,  the  fiiiure  Promulgation  ofi  its  Doc- 
F  trine 


(     78     ) 

trine  (lands  not  in  Need  of  their  continued 
Repctiilon,  The  Excellency  of  the  Gofpel  con- 
fi/ls  iv  its  being  a  Minijlration  of  the  Spirit^ 
dear  of  all  exterior  Signs  and  Shadows.  6. 
True  Chrijlians  are  baptised  by  one  Spirit  into 
one  Body,  y.  The  Primitives  7iot  opened  at  once 
into  the  perfect  Clearnefs  of  the  Gofpel^  but 
gradually  enlightened.  8.  Hence  many  Profef- 
fors  to  this  Day^  mi/lake  the  frjl  initiatory 
Mixture  for  the  complete  State  of  Chrifianity. 
9.  This  confifs  in  the  total  Removal  of  out- 
ivard  Signs  and  Shadoivs,  and  the  clear  fiining 
of  the  Sun  of  Righteoufnefs  itfelf  The  Vanity 
of  fuperfeditig  this  by  human  Learnifig. 

I.  A  FTER  the  Wonders  of  Creation  and 
/\  Providence  were  difplayed,  in  pro- 
ducing and  eflablifhing  the  llupendous  Syflem 
of  external  Nature,  its  great  Author  was 
pleafed,  at  diftant  Periods,  to  fhew  forth  the 
vifible  Effeds  of  his  miraculous  Power  amongfl 
the  Sons  of  Men ;  but  when  the  Time  came 
wherein  he  faw  fit  to  recal  the  degenerate 
World  from  the  Corruptions  it  was  immerfed 
in,  by  a  publick  AfFumption  and  Manifeflation 
of  his  own  juft  Dominion  amongft  a  People 
chofen  for  that  Purpofe,*  he  raifed  up  the  Chil- 
dren of  Ifrael  as  an  Exemplar  to  the  reft  of 
Mankind.  He  brought  them  out  of  their 
Egyptian  Bondage  by  an  high  Hand,  and 
through  many  admirable  Strokes  of  his  Power ; 
and  upon  his  Inftitution  of  the  Mofaic  Law, 
which  being  the  Introducftion  of  a  new  Form 
of  Theocracy^  unknown  to  the  World,  it  was 
requilite  it  fliould  be  attended  by  fuch  extraor- 
dinary Marks  of  Divine  Authority,  as  might 

be 


(    79    ) 

be  fufficient  to  authenticate  and  enforce  it,  as 
coming  from  himfelf.  He  therefore,  on  that 
great  Occafion,  appeared  to  the  Ifraelttes  in  a 
Manner  anfwerable  to  his  Ahnighty  Sove- 
reignty ;  and  alfo  to  the  Nature  and  Solemnity 
of  that  Law  ;  which  being  a  Miniflration  of 
Condemnation,  was  ufliered  in  by  the  moft 
dreadful  and  aftonifliing  Tokens  of  Terror; 
with  Thunderings  and  Lightnings,  Blacknefs, 
Darknefs,  and  Temped,  the  Mountain  flaming 
with  Fire,  the  alarming  Sound  of  the  Trumpet, 
waxing  louder  and  louder,  and  the  Voice  of 
Words  fo  terrible,  that  not  only  the  People, 
but  the  whole  Mountain  quaked  exceedingly. 
This  being  an  obvious,  and  moft  folemn  A(5l  of 
the  fapreme  Legiilator  of  the  Univerfe,  no  lefs 
Authority  than  his  own,  could  either  abolifh, 
or  alter  it,  and  when  the  Period  arrived,  wherein 
he  faw  fit  to  fet  afide,  and  fuperfede  this  Law 
of  outward  and  carnal  Ordinances,  by  bringing 
forward  into  full  View,  and  fole  Obligation^ 
the  Subftance  pointed  to  by  it,  his  fpiritual 
and  more  excellent  Covenant ;  it  was  neceffary 
that  it  fliouid  appear  to  be  done,  by  clear 
Demonftrations  of  the  fame  fovereign  Autho- 
rity, in  as  publick  a  Manner,  and  at  the  moft 
proper  Seafon  for  it.  Accordingly  the  gracious 
Difpenfation  of  the  Gofpel  was  introduced  by 
Evidences  of  Divine  Authority  equally  extra- 
ordinary, and  equally  fuited  to  its  placid  and 
falutary  Nature. 

Beiides  the  numerous  Predidlions  of  the 
Prophets  concerning  the  MeiTiah,  the  Advent 
of  his  Forerunner  the  Baptiji^  and  the  miracu- 
lous Conception  of  our  Saviour  by  the  blelfed 
Virgin,  witnefs  the  many  wonderful  Works 
F  2  he 


{    8o    ) 

he  performed,  the  unaccountable  Darknefs, 
and  the  rending  of  the  Vail  of  the  Temple 
throughout  from  Top  to  Bottom,  upon  his 
giving  up  the  Ghoft,  denoting  the  Separation, 
Concluiion,  and  paffing  away  of  all  Sign  and 
Ceremony,  and  the  Difclofure  of  the  Subftance 
in  Spirit  and  Truth;  his  aftonifhing  Refur- 
re(5lion,  and  that  of  the  Bodies  of  buried 
Saints  which  arofe  and  went  into  the  City ; 
and  his  vifible  Afcenfion,  attended  with  the 
glorious  Miniftration  of  Angels.  After  all 
this,  at  the  Time  of  the  Jewi/h  Feaft  of  Peji^ 
tecojly  annually  obferved  in  Memorial  of  the 
giving  forth  of  the  Law  on  Mount  Sina'i^  the 
Apoflles  and  Difciples,  Male  and  Female, 
being  affembled  together,  according  to  the 
Lord's  Command,  the  Holy  Spirit  gave  a  two- 
fold Demonftration  of  its  Advent,  as  the  admi- 
niftrative  Power  of  the  Chriftian  Difpenfation, 
then  to  commence  without  any  Mixture  of  a 
legal  or  fhadowy  Nature  ;  firft,  by  the  Appear- 
ance of  cloven  Tongues,  as  of  Fire,  which 
fate  upon  each  of  them.  Second,  by  filling 
Ads  ii.  their  Hearts  with  the  Holy  Ghoft,  to  fuch  a 
Degree,  that  they  began  to  fpeak  with  other 
Tongues,  or  in  other  Languages  befides  their 
own,  as  the  Spirit  gave  them  Utterance.  Indued 
with  Heavenly  Wifdom  and  Power,  and  infla- 
med with  Divine  Love  and  Fervour,  they  were 
now  qualified  to  put  in  Pradlice  the  Commif- 
fion  before  given,  in  a  verbal  Manner,  by  the 
great  Lord  and  Lawgiver.  To  divers  of  them 
were  likewife  added,  the  miraculous  Powers 
of  healing  all  Manner  of  Difcafes  ;  the  Dumb 
were  made  to  fpeak,  the  Deaf  to  hear,  tiie 
Lame  to  v^alk,  the  Blind  to  fee  ;  Demoniacs 

were 


(     8i     ) 

were  dirpofTefTed,  and  the  Dead  were  raifed  and 
reftored  to  Life. 

But  thefe  extraordinary  Powers  were  neither 
conferred  upon  all,  nor  confined  to  the  Apof- 
tles  only  ;  yet  a  Meafure  of  the  fame  Spirit  was 
communicated  to  every  one  of  them^  Women  as 
well  as  Men ;  otherwife  Peter  s  Application  of 
the  Prophecy  of  yoel  had  not  been  true.  They 
were  all  filled  with  the  Holy  Ghofl,  but  diffe- 
rently gifted,  and  qualified  by  it,  for  different 
Services,  according  to  the  Will  and  Wifdom 
of  the  great  Difpenfer.  "  To  one  is  given  by  i  Cor.  xii 
"  tbe  Spirit  the  Word  of  Wifdom  ;  to  another  '  "" 
"  the  Word  of  Knowledge  by  the  fame  Spirit ; 
"  to  another  Faith  by  the  fame  Spirit ;  to  ano- 
"  ther  the  Gift  of  Healing  by  the  fame  Spirit; 
**  to  another  the  working  of  Miracles  ;  to  ano- 
"  ther  Prophecy ;  to  another  difcerning  of 
'*  Spirits ;  to  another  divers  Kinds  of  Tongues ; 
"  to  another  the  Interpretation  of  Tongues. 
"  But  all  thefe  worketh  that  one  and  the  f elf 
*'  fame  Spirit^  dividitig  to  every  Man  fever  ally 
**  as  he  will.'''' 

Hence  it  appears,  that  what  are  cornmonly 
called  Miracles,  are  not  neceffary  or  effential 
to  Divine  Infpiration,  but  only  adjimBive  Ope- 
rations of  the  Spirit  thereto,  which  have  been 
occafionally  fuper-added,  and  therefore  may 
either  totally  ceafe,  when  the  Occafions  for 
which  they  were  added  are  over,  or  continue 
to  be  ufed  as  it  fhall  appear  requifite  to  Divine 
Wifdom.  When  therefore  the  Gofpel  was  fo 
far  fpread  and  eflablifhed,  in  the  Parts  then 
intended,  that  the  End  for  which  thofe  extraor- 
dinary Powers  were  afforded  was  anfwered  they 
were  gradually  withdFawn  from  the  Church  ; 

which 


(       82       ) 

which  was  left,  in  the  general,  upon  its  proper 
and  permanent  Bottom,  the  immediate  Infpi- 
ration  of  the  Holy  Spirit.  No  Neceflity  there- 
fore can  be  pleaded  for  the  conflant  Continuance 
of  miraculous  Powers,  or  fuch  a  Spirit  of  Pro- 
phecy, as  fignifies  a  peculiar  Gift  of  foretelling 
future  Events  ;  but  only  of  thofe  fupernatural 
hifluences^  which  are  requifite  to  enlighten, 
quicken,  regenerate,  fandify,  bring  forth  the 
Fruits  of  the  Spirit  in  Man,  enable  him  to  fill 
up  his  Duty,  and  finally  prepare  him  for  a 
Celeftial  Manfion.  l^hefs  are  indifpenfably 
neceffary  to  he  continued.  They  are  of  moral 
Confideration,  and  immediately  influential  to 
the  Preparation  and  Salvation  of  every  Man, 
which  Miracle  and  Predi(5lion  are  not. 

3.  Notwithflanding  manifeft  Appearances 
of  extraordinary  Power  were  added,  both  to 
the  Introdudlion  of  the  Law,  and  that  of  the 
Gofpel,  they  are  not  to  be  coniidered  as  Parts 
of  either,  hxxnasSancfions  requifite  to  their  Infti- 
tution  ;  fo  I  believe,  fome  divine  Exertions  of 
a  miraculous  Nature  have  been  evidenced,  at 
Times,  under  both  Adminiftrations,  as  well 
as  before  them  ;  either  for  the  Convincement 
of  doubtful  Perfons,  or  to  give  additional 
Weight  and  Authority  to  the  Miniftry  of  fome 
infpired  Servants  of  God,  amongfh  thofe  prefent 
with  them,  or  to  encourage  and  confirm  them 
in  their  Service.  Though  I  doubt  not  but 
this  hath  fometimes  been  the  Cafe  fince  the 
firfl  Century,  and  may  remain  to  be  fo  to  the 
End  of  Time,  for  neither  the  Power  nor  Good- 
nefs  of  the  Almighty  is  ihortened ;  yet  I  am 
alfo  of  Opinion,  that  miraculous  Appearances 
have  been  lei's  publiclc,   and  more  fparingly 

aflfbrded 


{     83     ) 

aiforded  fince  the  firfl  Century  than  before  it; 
which  may  be  in  Part  owing  to  the  Decleiifion 
of  the  profelhng  Churches.  I  alfo  believe, 
according  to  the  prophetic  Declarations  of  the 
Apoftles,  that  under  the  declined  and  darkened 
State  of  both  Teachers  and  Hearers,  many 
ftrange  Signs,  and  lying  Wonders  have  been, 
and  dill  may  be  fuflered  to  be  impofed  upon  the 
Credulity  of  a  difobedient  People,  by  falfe  Pre- 
tenders, for  the  Support  of  a  corrupt  Intereit, 
and  the  Aggrandifement  of  the  Condudlors. 
Undoubtedly,  thofe  myllerious  Delulions  have 
been  abundantly  more  numerous  for  many 
Centuries  pafc,  than  the  Exertions  of  Divine 
Power  in  an  extraordinary  Way. 

4.  The  Continuation  of  exterior  Miracles  is 
not  eifential  to  the  Miniftration  of  the  Cofpel ; 
for  was  it  fo,  Chririianity  could  not  fublift 
without  them.  Yet,  though  they  are  not  of 
abfolute  NecefTity  thereunto,  they  may  be  occa- 
fionally  ufed,  or  not,  as  the  Sovereign  Wifdom 
fees  meet.  But  that  they  arc  ftill  conftantly, 
or  periodically  continued  in  any  particular 
Church,  as  a  peculiar  Mark  of  its  being  the 
only  true  Church  of  Chrift,  above  all  others, 
I  find  no  Warrant  to  believe.  Pretenfions  of 
this  Kind,  naturally  put  thinking  Minds  upon 
looking  for  a  fuperior  Excellency  in  the  Doc- 
trines, and  Pradices  of  fuch  a  Church  ;  and 
when  they  find  it  abound  in  Superflition  and 
Pomp,  coercive  Impofition,  proud  Hierarchy, 
Craft,  Lucre,  and  Idolatry,  even  bordering 
upon  Politheifm  ;  for  what  elfe  is  the  Adora- 
tion of  Saints,  and  Sinners  under  that  Title, 
by  attributing  a  Kind  of  Omniprefence,  and 
Influence  in  the  Court  of  Heaven  to  them  ? 

When 


(     84    ) 

When  they  find  thefe,  and  other  monftrous 
Abfurdities  in  the  eftablifhed  Dodtrines  of  fuch 
a  Church,  inftead  of  the  Simplicity,  Purity, 
HumiHty,  Love  and  Life  of  the  Gofpel ;  what 
can  they  conclude  of  thofe  Pretenfions,  but 
that  they  are  the  deceitful  Juggles  of  Impof- 
ture,  and  the  Legends  of  Folly  ?  The  very 
Ends  moft  of  them  are  calculated  t-o  anfwer, 
fufficiently  evidence  their  Falfehood,  and  Ihew, 
whatever  they  are,  that  they  are  not  Divine. 

It  doth  not  appear,  that  in  the  primitive  Age 
of  Chriflianity,  thofe  who  were  fometimes 
attended  with  miraculous  Powers,  were  always 
fo  accompanied  in  their  Miniflry  ;  nor  that  all 
infpired  Minifters  v/ere  ever  enabled  to  work 
Miracles  in  the  Sight  of  the  People.  Seeing 
therefore  it  is  evident,  that  thefe  extraordinary 
Powers  are  not  eifential  to  an  infpired  Mini- 
flry, they  are  not  the  nccelTary  Proofs  of  it; 
nor  the  Want  of  them  an  Argument,  that  a 
Minifter  is  not  infpired.  But  though  thefe  are 
not  eifential  to  Chrillianity,  immediate  Infpi- 
7^ation  is  conffitutionally  fo.  The  Excellency  of 
the  Gofpel  Difpenfation  is,  that  it  is  not  a 
Mixture  of  Sign  and  Subftance,  as  that  of 
the  Jews  was,  ncr  a  temporary,  but  ajlanding 
Mifiifiration  of  the  Spirit. 

5.  Seeing  no  further  Change  of  Difpenfati- 
ons  is  ever  to  be  made,  nor  any  other  Dodrine 
to  be  preached,  but  that  of  our  Saviour  and 
his  Apoflles,  which  upon  its  Commencement, 
received  a  miraculous  Confirmation,  fufiicient 
for  its  lafting  Ellablifhment,  People  are  not 
now  to  exped,  or  call  for  Miracles  from  thofe 
who  preach  the  Chriflian  Dodrine ;  but  to 
turn  to,  and  attend  upon  that  Divine  Principle 

pointed 


(     85     ) 

pointed  out  in  the  Scriptures,  as  manifefled  in 
the  Bread  of  each  Individual,  the  Miniflra- 
tion  of  Chrifl  in  Spirit.  This  will  give  the 
fincere  and  humble  Receiver  more  clear  and 
particular  Demonftration  than  outward  Signs 
and  Tokens  could  do  ;  for  the  Powers  whence 
thefe  proceed,  may  be  difputed,  but  the  inter- 
nal Evidence  of  the  Light  of  Chrifl,  the  Life 
of  Men,  as  rightly  waited  for,  and  adhered  to, 
leaves  no  Doubt  in  the  Mind  concerning  its 
Divine  Nature  and  Authority.  Hence  Robert 
Barclay  ailerts,  in  the  Words  of  the  primitive 
Proteflants,  there  is  no  Need  now  of  outward 
Miracles  to  avouch  the  Dodrines  of  the  Gof- 
pel ;  yet  acknowledges,  that  fome  did  appear 
upon  its  P.evival  in  the  laft  Century.  But  to 
return. 

The  Apoflle,  2  Cor.  iii.  fhews  that  the  Mini- 
ftration  of  the  Gofpel  far  excels  that  of  the 
Law,  and  that  its  Excellency  ftands  in  its 
Spirituality.  Having  fpoken  of  the  Law,  Verfe  2  Cor  iii. 
7,  he  fubjoins,  "  How  fhall  not  the  Minijira-  I'J'  '°' 
"  tio;i  of  the  Spirit  be  rather  glorious  ?  For  if 
"  the  Miniftration  of  Condemnation  be  Glory, 
"  much  more  doth  the  Miniftration  of  Righ- 
"  teoufnefs  exceed  in  Glory.  For  even  that 
"  which  was  made  glorious,  had  no  Glory  in 
"  this  Refped,  by  Reafon  of  the  Glory  which 
"  excelleth.  For  if  that  which  was  done  away 
"  was  glorious,  much  more  that  which  remain^ 
"  eth  is  glorious."  Why  is  the  Gofpel  thus 
fuper-eminent  above  the  Law,  feeing  that  was 
a  Divine  Inftitution  ?  Principally,  becaufe  it 
is  not  an  outward  Code  as  the  Law  was,  but ,  r„,  ,•;: 

IT  n    -r    •  n  WOi.  111. 

an  mward  Law  of  Life,  "  written,   not  with  3. 
"  Ink,  but  with  the  Spirit  of  the  living  God, 

"  not 


(    86    ) 

"  not  in  Tables  of  Stone,  but  in  fleflily  Tables 
Verfc  6.    «  qF  the  Heart ;  and  becaufe  it  makes  able  Mint- 
"  Jiers^  not  of  the  Letter^  but  of  the  Spirit ;   for 
"  the  Letter  killeth,  but  the  Spirit  giveth  Life^ 
No  Man  can  be  a  true  Chriftian  without  the 
Rom.  viii.  Spirit  of  Chrift ;  for,  "  If  any  Man  hath  not 
'"  "  the  Spirit  of  Chrift,  he  is  none  of  his." 

iCor.vi.        Every  Chriftian  ought    to    experience    the 
*^'  indwelling  of  the  Spirit.     "  Know  ye  not  that 

"  your  Body  is  the  Temple  of  the  Holy  Ghoft, 
"  which  is  ill  you^  which  ye  have  of  God,  and 
"  ye  are  not  your  own." 

It  is   requilite   to   every  Chriftian,   that  he 
fhould  know  the  Spirit  to  be  his  Guide  and 
Rom.  viii.  Leader  ;  for,  only  "  as  many  as  are  led  by  the 
"  Spirit  of  God,  are  the  Sons  of  God." 

No  Man  can  be  a  Sheep  of  Chrift  without 
a  difingiiiping  Senfe  of  the  Spirit  of  Chrift. 
John  X.  14,  "  I  am  the  good  Shepherd,  and  know  my  Sheep, 
*'»  ^  ^  ■^-  <c  ^j^j  ^j^  known  of  milled — "  My  Sheep  hear 
"  my  Voice,  and  1  know  them,  and  they  fol- 
"  low  me." — "  The  Sheep  follow  him,  for 
"  they  know  his  Voice,  and  a  Stranger  they  will 
"  not  follow."  The  Voice  of  Chrift  is  the 
Manifeftation  of  his  Spirit  to  the  Soul. 
John  iii.  Without  being  born  again  of  the  Spirit,  no 
Man  can  enter  the  Kingdom  of  God,  and 
without  the  Spirit,  no  Man  can  be  ,born  of  it ; 
confequently  the  Spirit  is  altogether  as  requi- 
fite  to  us  as  it  could  be  to  the  Primitives.  It 
is  no  more  in  our  Ability  to  regenerate  and 
prepare  ovirfelves  for  the  Kingdom,  than  it  was 
in  theirs.  No  Powers,  natural  or  acquired, 
in  our  unregenerate  State,  are  fufficient  for  fo 
great  a  Purpofe,  and  to  enable  us  truly  to  fay, 
with   the   Peonle   of   God  in  former  Times, 

"  Lord, 


(     87     ) 

"  Lord,  thou  wljt  ordain  Peace  for  us;    forifa. xxvi. 
"  thou  hafl  wrought  all  our  Works  in  us." 

Without  the  Spirit,  no  Man  can  be  a  Mini- 
fler  of  the  Spirit.  The  apoflolic  Diredion  is, 
"  As  every  Man  hath  received  the  Gift,  even  i  P^^er  i^- 
"  fo  minifter  the  fame  one  to  another,  as  good  ^°'  ^  * 
"  Stewards  of  the  manifold  Grace  of  God. 
"  If  any  Man  fpeak,  let  him  fpeak  as  the 
"  Oracles  of  God  ;  if  any  Man  minifter,  let 
"  him  do  it  as  of  the  Ability  which  God 
"  giveth ;  that  God  in  all  Things  may  be 
*'  glorified  through  Jefus  Chrift." 

6.   Every  true  Believer  and  fiithful  Follower 
of    Chrill;,    in    the  apoftolic   Age,    received  a 
Portion  of    the  fame   Holy  Spirit  which  tiie 
Prophets    and   Apoftles    did,    though  in    kls 
Degrees  ;    "  for,"  faith  Paul^   "  by  one  Spirit  i  Coi%  xii, 
"  are  we  all  baptized  into  one  Body,  whether  we  ^'' 
"  be  Jews  or  Gentiles,  whether  we  be  bond  or 
"  free;  and  have   been  all  made  to  drink   into 
"  one  Spirit y     This  one  Spirit  rendered   them 
one  Body,  and  joined  them   to  the  one  living 
Head.     "  There  is  one  Body  and  one  Spirit,  Eph.  iv.4, 
"  even  as  ye  are  called  in  one  Hope  of  your  ^'    * 
"  Calling ;    one  Lord,    one  Faith,    one  Bap- 
"  tifm,    one  God  and  Father  of  all,  who  is 
"  above  all,  and  through  all,  and  in  you  all'* 
Thus,  according  to  the  feveral  Meafures  allot- 
ted them,  they  were  all  Partakers  of  the  fame 
Holy  Spirit,  and  as  it  was  then,  fo  it  is  now, 
and  ever  muft  be  in  tlie  true  fpiritual  univerfal 
Church  of  Chrift. 

7.  The  Gofpel  Sua  arofe  in  great  Splendor, 
yet  it  appeared  not  in  its  full  Meridian  at  once, 
to  any.  The  Openings  of  Truth  in  the  Minds 
of  the  primitive  Chriftians,  Apollles  as  well 

as 


(     88     ) 

as  others,    were  gradual.     As  they  advanced 
forward  in  the  new  Nature,  they  faw  further 
and  further.     For  a  Time,  they  occafionally 
circumcifed,  entered  into  Vows,  anointed  with 
Oil,  baptized  with  jfohi's  Baptifm;  all  which 
were  of  an  external  and  legal  Nature.     Nay, 
at  firft,    they  perceived  not  the  Holy  Ghoft 
was  to  be  given  to  Gentiles  as  well  as  Jews^ 
though  Joel  had  plainly  prophelied,  it  fhould 
be  poured  out  upon  all  Flejh,     But  afterwards, 
as  their  Concern  continued  to  prefs  forward, 
they  were  led  beyond  the  firft  initiatory  Mix- 
ture of  Things  ;  they  faw  clearly  and  declared, 
Afts  xi.  i8  that  the  Holy  Spirit  fell  upon  the  Gentiles,  as 
Gal  V.  6.  well    as    Jews ;    that  neither  Circumcifion    nor 
Hcb.  ix.  9.  JJncircumcifton   availeth  ;   that  a  good  Confcience 
I  John  ii.  arifeth  not  from  the  Pra£fice  of  exterior  Rites; 
ao,  27.      ^^^  fjj^  Undion  from  the  Holy  One  is  altogether 
fificient  to  give  hjfruBioJi  and  true    "Judgment ; 
that  the  faving  Baptifm  is  not  that  which  can 
reach  no  deeper  than  the  outfide  of  the  Flefh, 
but  that    of   the    Spirit,    which  baptizes  the 
iPet.  iii.  Peart,  and  produceth  the  Anfijoer    of  a  good 
*^'  Confcience  towards  God,   by  the  RefurreSlion  of 

Chrift^  or  his  fpiritual  ariling  in  or  upon  the 
Soul. 

8.  It  is  no  uncommon  Thing  to  hear  the 
apoftolic  Age  ftyled  the  Infancy  of  Chriftianity  ; 
and  fo  it  was  in  Point  of  Time,  and  alfo  in 
Refpedl  to  the  temporary  Continuation  of  a 
few  Exteriors,  not  immediately  fe en  through, 
and  afterwards  retained  for  a  Seafon,  in  Conde- 
fcenfiori  to  thofe  new  Believers,  who  had  been 
fo  much  attached  to  fymbolical  Pradices,  they 
could  not  readily  be  brought  to  difufe  them. 
And,  in  our  Day,  many  of  the  prefent  Leaders 

and 


(    89    ) 

and  Rulers,  in  divers  of  the  moft  numerous 
Churches  profefTmg  the  Chriflian  Name,  feem 
to  imagine,  that  though  the  Affiftance  of  the 
Holy  Ghoil:  was  neceifary  to  the  Introdudion, 
and  Support  of  the  Chriftian  Religion  in  pri- 
mitive Times,  it  has  no  Need  of  it  now.  It 
is  become  fo  matured  by  Man's  Wifdom  and 
Learning,  which  had  no  Share  in  its  Origin, 
that  it  is  fully  capable  to  go  alone.  So  that 
now  it  is,  in  great  Meafure,  become  another 
Thing,  and  ftands  upon  another  Foundation, 
than  formerly.  Though  it  ftill  calls  Chrift  its 
Head,  and  accounts  itfelf  his  Body,  it  receives 
no  immediate  Direction  from  him,  nor  feels 
the  Circulation  of  his  Blood,  which  is  the  Life 
and  Virtue  of  true  Religion.  Thus  defervedly 
incurring  the  Reproof  of  the  Apoftle  implied 
in  this  Query,  "  Having  begun  in  the  Spirit,  Gal.  iii.  3. 
"  are  ye  now  made  perfecl  by  the  Flefh  ?"  In 
Truth,  it  too  evidently  appears,  in  a  general 
View,  the  profefled  Chriftian  Churches,  inftead 
of  being  in  the  Maturity  of  Chriftianity,  are 
greatly  in  the  Decline  from  that  State  ;  or  they 
could  not  be  fo  infenfible,  nor  durfh  appear  fo 
oppofite  to  the  Life  of  Religion,  as  to  rejed 
and  decry  the  vital  Fart  of  it,  and  treat  it  as 
extinct^  imnecejjary^  or  at  leafl  infe7ifibl}\  to  be 
now  received ;  as  too  many  of  their  Leaders 
and  Members  do.  Surely  a  Church  in  this 
Condition,  is  properly  entitled  to  that  Addrefs 
of  the  Spirit,  to  the  degenerate  Church  of 
Sard'is  ;  "  /  know  thy  Works ^  that  thou  haft  a  Rev.  iii.  i, 
"  Name,  that  thou  liveft,  and  art  dead."  Yet, 
notwithftanding  this  feems  to  be  too  generally 
the  Cafe,  and  that  the  Reli^-ioii  of  many  high 
ProfefTors  is  little  elfe  but  real  Deifm,  covered 

with 


(     9°    ) 

with  a  fupcrficial  Kind  of  Chriftianity,  1  hope, 
and  verily  believe,  there  are  many  living  and 
fenfible  Members  of  the  Body  of  Chriil  in 
thofe  Churches. 

9.  The  Vitality  and  Glory  of  Chriflianity  lies 
in  the  clear  Admmiilration  of  the  Holy  Spirit, 
without  any  Vail  of  legal  or  ritual  Adumbra- 
tions. School-learning  is  but  an  human 
Accomplifhment,  and  though  very  ufefui  as 
a  Servant,  is  no  Part  of  Chriflianity.  Neither 
the  Acquirements  of  the  College,  nor  the 
Formalities  of  human  Authority,  can  furnilh 
that  Humility  which  iitteth  for  God's  Teach- 
ing. PofTeffed  of  Arts  and  Languages,  weak 
People  are  puffed  up  with  a  Conceit  of  Supe- 
riority, which  leads  from  Self-denial  and  the 
daily  Crofs,  into  Pride  and  Self-fufficiency ; 
and  inftead  of  waiting  for,  and  depending  upon 
the  Wifdom  and  Power  of  God,  into  a  Confi- 
dence in  the  Wifdom  of  this  World,  and  a 
devotional  Satisfaction  in  the  Rote  of  external 
Forms   and  Ordinances.     Whereas  thofe  that 

Phil.  iii.  3.  worfhip  God  In  the  Spirit^  rejoice  hi  Chjijl  J  ejus  ^ 
a?td  have  no  Confidence  in  the  Flcjlo.     And  why  ? 

John  vi.  63  Becaufe  /'/  is  the  Spirit  that  quickeneth  ;  the  Flefij 
profiteth  nothing, 

Wliofoever  deny  that  the  Holy  Spirit,  and 
its  internal  Operations,  are  now  to  be  fenfibly 
experienced,  only  demonftrate  their  own  Infen- 
fibility  thereof.  The  true  People  of  God  in 
all  Ages,  have  declared  their  own  undoubted 
Senfe  of  Divine  Illumination  and  Plelp,  and 
the  Apoftle,  in  Rom.  vii.  and  viii.  before  cited, 
teififies  he  had  a  flrong,  clear,  diflinguilhing 
Senfe  of  the  Holy  Spirit  throughout  its  Ope- 
rations.    As  it  was  then,  it  now  is,  and  mufl 

remain 


(    91     ) 

remain  to  be,  fo  long  as  Men  are  upon  Earth. 
The  fame  Work,  in  due  Meafure,  is  abfo- 
lutely  necefTary  to  every  one,  and  the  Hke  Senfe 
of  it  proportionably  clear  and  certain  to  all  who 
experience  Regeneration.  No  Man  can  obtain 
Felicity  out  of  God's  Kingdom,  nor  can  any 
enter  the  Kingdom  without  being  born  of  the 
Spirit,  neither  is  the  Work  of  the  New-birth 
wrought  infenfibly  in  any.  Whatever  Medium 
incognitum.,  or  unknoivn  Meaits  Men  imagine, 
infenfible  Operation  is  not  Regeneration,  k 
is  a  mere  Deception.  The  Holy  Ghoft,  whe- 
ther it  operate  by  Words  and  Inftruments,  or 
without  them,  always  comes  in  Power;  a 
Power  which  gives  an  undeniable  Senfe  of  it, 
perfedlly  diflindl  from,  and  above  all  other 
Powers,  and  with  a  Perfpicuity,  at  Times,  as 
far  exceeding  all  natural  Lights,  as  the  radiant 
Sun  does  the  faint  Glimmer  of  the  Glow- 
worm. 

This    Holy    Spirit  of    Divine    Light,    and 
Power  of  Life,  is  the  great  fundamental  Prin- 
ciple of  the  reproached  fakers,  and  the  only 
true  faving  Principle  for  all  Mankind.     It  is 
Chrift  in  Spirit,  a  Light  to  lighten  the  Gentiles,  Luke  ii.3» 
and  God's  Salvation  to  the  Ends  of  the  Earth  ;  Ads  xiii. 
who  always  became,  and  ftands  always  ready  ^^-^^^  ^^  ^ 
to   become,  the  Author   of  eternal  Salvation  to 
all  them  that  obey  him. 


CHAP. 


CHAR     X. 

I.  S.  Newton's  Mijiake^  in  offer  ting  the 
Do&rine  of  the  Quakers  centers  in  the  re- 
probationary  Scheme.  2.  God  Jirjl  Jets  Man 
at  Liberty^  often  revifits  him  by  the  Spirit 
of  Grace^  feeks  by  all  proper  Means  to  pre- 
vail with  him^  without  violating  the  Liberty 
he  affords  him^  till  his  continued  Backfiding 
demonflrates  he  will  7iot  turn  from  his  evil 
Ways,  and  live.  Then  his  Time  of  Vifita- 
tion  ceafcs,  and  he  is  given  up  to  his  beloved 
Delufions.  3.  God  is  not  the  Author  of  Evil. 
Objections  from  Ifaiah  and  Amos  atfwered. 
4.  Men  jufifed  in  Evil-doing,  if  God  be  its 
Author.  What  Sin  is.  It  is  7iot  the  Effect ^ 
hut  the  Caufe  of  his  Difpleafure,  and  to  be 
placed  to  Mans  Account.  5.  The  Caufe  of 
Mans  Salvation.  The  great  Effcient  of  it. 
He  operates  towards  it,  both  immediately, 
and  by  the  Ufe  of  proper  Means,  all  by 
Grace,  through  the  Faith  it  communicates, 
which  neceffarily  produceth  good  Works,  ?iot 
to  be  attributed  to  Man  as  meritorious.  6. 
What  Calvinifm  teaches.  7,  &c.  The  modem 
Fatalifls  fomewhat  refne  upon  this,  but  un^ 
avoidably  center  in  the  fame  Abfurdity  and  Falfe- 
hood.  This  largely  fid  ewn  in  Variety  of  Matter 
to  the  End  of  this  Chapter. 

I.  T  TAVING  endeavoured  plainly  to  fliew 
JTX  what  the  leading  Principles  of  the 
People  called  ^lakers  are,  and  that  they  arc  the 
genuine  Dodlrines  of  true  Chriflianity,  I  fliall 
now  proceed  to  take  more  particular  Notice  of 

divers 


{    93     ) 

divers  material  Parts  of  my  Opponent's  Trea- 
tiie. 

His  infifling  that  the  ^takers  Do6trine  cen- 
ters in  the  reprobationary  Scheme,  and  that 
Barclay  was  as  much  2.  Predeftinarian  as  yobn 
Calvin^  is  merely  his  own  Miftake.  He 
grounds  it  not  upon  their  Do6lrine,  but  what 
he  improperly  imagines  to  be  fo.  Page  14,  he 
fays,  "  Barclay  and  his  Friend  /peak  of  no 
"  Div'me  AJJiJiance  ivhich  enables  Pcrfons  to  he 
"  pajjive^  that  the  Light  within  may  operate 
"  and  fave."  Whereas,  in  my  Obfervations, 
P.  82,  I  quote  Barclay^  faying,  "  As  Man  is 
"  'wholly  unable  of  himfelf  to  work  with  the 
"  Grace,  neither  can  he  move  one  Step  out  of 
*'  the  natural  Condition,  until  the  Grace  of  God 
"  lay  hold  upon  him^  fo,  it  is  poflible  to  him 
"  to  be  palTive,  and  not  relift  it,  as  it  is  poffi- 
"  ble  for  him  to  refifl  it."  That  is,  by  the 
Power  of  Divine  Grace  laying  hold  of  or  ifi- 
fluencing  the  Spirit  of  Man^  it  frft  becomes 
pofjible  for  him  to  be  pajjive^  and  not  refif  its 
Operation  ;  which  is  the  firf  Step  Man  takes 
in  the  Way  of  Salvation.  "  Without  me,"  John  xv.  5 
faith  our  Saviour,  "  ye  can  do  nothing."  I 
therefore  added,  "  Man  cannot  fet  one  fmgle 
"  Step  towards  his  Salvation,  without  the 
"  Affiflance  of  the  Grace  of  God,  as  the  frf 
"  moving^  and  continually  enabling  Caufe^  both 
"  of  the  Will  and  the  Deed''  So  that  though 
Paffivenefs  is  the  Beginning  of  the  Work,  he 
is  previoi'Jly  dfpofed  to  it  by  Virtue  of  the 
Holy  Spirit.  This  manifefls  the  Untrut'i  of 
6".  AVs  Affertion,  P.  212,  and  the  Nullity  of 
all  his  Reafonings  from  it,  that  "  the  Apolo- 
"  gift  nvill  not  fuffer  the  Honour  of  the  firft 
G  "  Step 


(    94    ) 

**  Step  of  the  Soul  towards  Salvation  to  be 
*'  afcribed  to  the  Light  or  Grace  within." 
On  the  contrary  we  attribute  the  Whole  of 
Man's  Salvation  to  it,  firll  and  la(l,  without 
at  all  placing  Man's  Deftru(5lion  to  the  Account 
of  his  Maker ;  which  John  Calvin  dire(5liy 
doth. 

What  our  Dotflrine  teacheth  is,  i.  That 
Man  has  no  Ability  to  fave  himfelf,  is  not 
naturally  in  a  State  of  equal  Freedom  to  Good 
or  Evil  at  his  Pleafure,  nor  is  in  PolTeffion  of 
that  Faith  which  is  neceiTary  to  his  Salvation. 
2.  That  the  Redeemer  affords  a  Manifeflation 
of  his  Spirit  to  the  Soul  of  every  Man,  by 
which,  at  Seafons,  he  checks  his  corrupt  Incli- 
nations, flops  them  in  their  Career,  and  puts 
it  in  his  Power  to  reflecfl  upon  his  prefent  Con- 
dition, and  become  pqffive  to  the  Operation  of 
this  inward  Principle.  If  he  reiifl  it  not,  but 
ftand  in  Submiffion,  it  takes  further  Hold  of 
him,  gives  him  fo  to  believe  in  it,  as  to  fuffer 
it  in  fome  Degree  to  unite  with,  abide  in,  and 
operate  upon  him.  In  this  Situation,  he  feels 
Strength  and  Comfort  fpring  up  from  it,  which 
increafeth  his  Faith  and  Tn/Jl  therein,  and 
gradually  enables  and  engages  him  to  beco?ne 
a&ive ;  that  is,  to  join  heartily  in  Concurrence 
with  its  Operations,  and  to  proceed  from  Faith 
to  Faith,  and  from  one  Degree  of  Grace  to 
another,  till  he  attain  to  know  the  New-birth 
of  the  Spirit,  and  to  participate  in  Degree  of 
the  glorious  Light,  Life,  and  Nature  of  the 
Heavenly  Kingdom. 

2.  God  hath  made  Man  a  realbnable  Crea- 
ture, and  therefore  requires  a  willing  Obedi- 
ence of  him,  in  order  to  the  high  Reward  of 

eternal 


(    95    ) 

eternal  Felicity  ;  and  if  he  repeatedly  vifits  all 
with  the  Reaches  of  his  Grace,  and  continues 
Time  after  Time  to  convicft,  perfuade,  and 
wooe,  as  the  Scriptures  declare,  that  he  may 
prevail  upon  him  to  come  to  Repentance  ;  doth 
he  not  go  as  far  as  reafonable  Creatures  can 
claim,  without  violating  the  rational  Liberty 
he  affords  ?  Let  Man  but  yield  Obedience  to 
his  Convidlions,  and  fee  if  he  can  charge  his 
Creator  with  Partiality,  or  hard  Meafure.  It 
is  the  unprofitable  and  unprofiting  Servant  that 
doth  this. 

Education  and  Tradition  do  certainly  pre- 
poifefs,  and  give  a  Bias  to  the  Mind  againfl 
every  Do(5lrine  different  to  thofe  it  hath  been 
taught ;  but  the  Divine  Light,  at  Times,  darts 
in  upon  the  Soul  unawares,  as  quick  as  Light- 
ning, penetrates  through  all  its  Darknefs  and 
every  filfe  Colour,  difturbs  it  in  its  polluted 
Refts,  and  carnal  Gratifications,  flicws  its 
Bondage  under  them,  and  infpires  the  fecret 
Wi(h  and  heaving  Sigh  to  be  delivered, attended 
with  fome  Degree  of  Refolution  againil  them. 
This  being  the  opening  of  Divine  Light  upon 
the  Mind,  is  called  the  Day  of  God's  Vifitation^ 
the  I'ime  of  Grace  imto  Mati ;  wherein  Lfe  and 
Death  are  diftinguiflied  in  him,  and  Liberty 
is  not  only  given  him  to  choofe  Life,  which 
he  could  not  do  before,  but  alfo  a  fuitable 
Meafure  of  Ability  to  love  and  cleave  to  the 
Grace  he  is  vifited  with,  and  thereby  to  come 
to  Repentance,  and  be  faved.  For  this  Gr^c^  "^^^^  "•  "• 
is  the  Spirit  of  the  Saviour,  and  brings  the 
Power  of  Salvation  in  it. 

Thefe  merciful  Vifitations  of  Divine  Grace 

are  often  repeated,  by  Night  as  well  as  by  Day. 

G  2  ^'  God," 


(    96    ) 

Job™. «  God,'*  faith  infpired  Elihii^  "  fpeaketh  once, 
34>  c.  ^^  ^^^  twice,  yet  Man  perceiveth  it  not,  in  a 
"  Dream,  in  a  Vifion  of  the  Night,  when 
"  deep  Sleep  falleth  upon  Man  in  Slumberings 
"  upon  the  Bed.  Then  he  openeth  the  Ears 
"  of  Men,  and  fealeth  their  Inftrudion  ;  that 
"  he  may  'withdraw  Man  from  his  Purpofc,  and 
"  hide  Pride  from  Man^  He  then  proceeds 
to  fhew,  how  he  operates  upon  the  fubmiflive 
Soul,  in  the  Work  of  Repentance  and  Morti- 
fication, and  what  fhall  be  its  IfTue.  After- 
wards he  recapitulates  the  Whole  in  thefe 
job^xiii.  comprehenfive  Terms.  *'  He  looketh  upon 
s7>  c.  44  Men^  and  if  any  fay,  I  have  finned,  and 
"  perverted  that  which  was  right,  and  it  pro- 
"  fited  me  not ;  he  will  deliver  his  Soul  from 
"  going  into  the  Pit,  and  his  Life  fhall  fee  the 
"  Light.  Lo,  all  thefe  Things  worketh  God 
"  oftentimes  with  Man^  to  bring  back  his  Soul 
"  from  the  Pit  to  be  eidightened  with  the  Light 
*'  of  the  Living.'"' 

The  great  Father  of  Mercies,  is  pleafed 
to  continue  his  gracious  Vifitations  from  on 
high  to  backfliding  Men,  till  they  are  become  fo 
determined  in  Wickednefs,  and  fo  habitually 
united  to  its  Servitude,  that  like  the  Servants 
in  Exodus  xxi.  5,  6.  they  %vill  not  be  freed  from 
it.  Then  Night  comes  upon  them,  the  Day 
of  their  Vifitation  ceafes  ;  for  God  will  not  always 
Prov.  -^^^^flrive  with  thofe,  who  have  been  long  and  often 
reproved^  and  fill  harden  their  Necks  ^  to  no 
Purpofe  ;  but  after  long  Forbearance  he  with- 
draws the  Reaches  of  his  merciful  Loving- 
kindnefs,  and  fuifers  them  to  incur  that  dread- 
Rev,  xxii.  ful  Sentence,  "  He  that  is  unjuft,  let  him  be 
"  unjuft  iiill ;  and  he  that  is  filthv,  let  him 
"  be  filthy  ftill."  '        When 


(    97    ) 

When  Perfons  are  thus  judicially  hardened ^ 
and  given  up  to  their  own  Hearts  Lulls,  and 
beloved  Delufions,  and  left  in  a  State  of  Infen- 
iibility  of  the  Divine  Principle,  they  may 
blindly  miflake  it  for  Peace  and  Security.  To 
fuch,  Confcience  becomes,  for  the  prefent, 
obfcured,  and  as  a  Book  iliut  up,  wherein  they 
cannot  read ;  but  in  the  Day  of  the  righteous 
Retribution  of  the  great  Judge  of  Qaick  and 
Dead,  this  hidden  Volume  will  again  be 
unfolded,  by  him  who  openeth,  and  none  can 
fhut,  and  a  jufl  Diftribution  made  to  every 
one  according  to  what  is  written  therein  (for 
it  will  prove  either  a  Book  of  Life  or  of  Death 
to  every  Man)  to  them  who,  by  patient  Conti- 
nuance in  well-doing,  have  fought  the  Glory 
of  God,  their  own  Salvation,  and  the  Good  of 
others,  Lnmortality  and  eternal  Life ;  but  to 
thofe  who  have  continued  in  Difobedience 
and  Rebellion  againft  God,  Tribulation  and 
Anguifh  both  inexpreffible  and  interminable. 

3.  Can  any  reafonable  Creature  think  it 
poffible,  that  the  fame  Spirit  and  Power  of 
Goodnefs  which  condefcended  to  take  our  low 
Nature  upon  him,  fuffer  in,  and  facriiice  that 
Nature  whilfl  couneded  with  it,  a  Propttia-  ^  J°^"*  "• 
tion  for  the  Sins  of  the  whole  JVorld,  could  ever  "" 
intentionally  coniign  the  Majority,  or  any  Part 
of  the  fame  World,  to  unavoidable  or  uncon- 
ditional Mifery  ?  It  appears  from  his  Attributes 
of  Truth,  Equity,  AVifdom,  Mercy,  and  Good- 
nefs, impoffible  that  he  Ihould  either  adually 
oblige  any  of  his  Creatures  to  fm,  that  they 
might  be  miierable ;  or,  when  he  has  created 
them,  to  defert  them  to  Sin  and  Mifery,  by 
entirely  with-holding  from  them  that  wdiich  is 

necelTary 


(    98    ) 

necefTary  to  their  Help  and  Prefervation.  We 
therefore  rationally  conclude,  that  he  doth  not 
only  fet  Good  and  Evil  before  Man  in  their 
juft  Diflin(fl:ions,  but  at  the  fame  Time,  enables 
him  to  choofe  which  he  will  follow ;  and  further, 
that  he  ftirs  up  and  affiils  Man  to  defire  after 
true  Felicity,  and  as  he  abides  in  this  Defire, 
he  empowers  him  to  ftrive,  prefs,  and  wreflle 
efFe(5lually  for  Deliverance  and  Prefervation. 

The  primary  Motions  of  Volition  in  the 
Mind  being  very  nice  and  delicate,  are  not  ealy, 
if  poflible,  for  Men  to  form  a  precife  Idea  of 
without  the  Light  of  God's  Spirit ;  whence 
fome  have  taken  Occafion  to  charge  the  diffe- 
rent Difpofitions  of  Men  towards  the  Vifita- 
tions  of  Divine  Grace,  to  God's  Account,  by 
which  they  render  him  the  primary  Author  of 
Ev'd^  who  by  the  fpecial  Peculiarity  of  his 
Effence,  is  too  unchangeably  perfecfl  in  all  his 
Attributes,  ever  to  warp  from  perfed:  Redi- 
tude.  But  is  it  not  abfurd  to  fuppofe,  that 
any  intelligent  Being  can  vohntar'ily  produce 
what  is  contrary  to  its  Natvire  ;  efpecially  an 
Omnipotent  Exiftence,  whofe  Power  muff  be 
irrefiflible  by  all  Objects  and  Occurrences  ? 
Is  not  Sin  the  Tranfgrefllon  of  God's  Will, 
and  Vice  contrary  to  his  Nature  ?  How  then 
could  thefe  be  produced  by  an  Adl  of  his  Will, 
or  be  the  genuine  Fruit  of  his  Power,  either 
mediately  or  immediately  ?  Can  a  right  Under- 
flanding  lead  any  Man  to  think,  that  the  Will 
of  God  is  poffible  at  any  Time  to  be  contrary 
to  his  Nature  ? 

From  Purity,    Goodnefs,    and    Virtue,    no 

Impurity,  Vice,  or  Evil  could  naturally  arife. 

Luke  xvii  g^^  ^jjj^^  'Text  hath  been  objeded,  "  It  is  im- 

**  pofTible 


(    99    ) 

**  poflible  but  that  OfFences  will  come."  True; 
but  whence  come  they?    Not  from  God,  but 
from   that  Root  of  Corruption,  which   hath 
entered    and    overfpread  the  World.     Whilfl 
this  corrupt  Root  remains,  they  will  naturally 
fpring  from  it;  and  the  fame  Text  pronounces, 
"  Wo  unto  him  through  whom  they  come." 
But  God  faith,    "  I  create   Evil."     And  the  ira.xiv.  7. 
Prophet  faith,  "  Shall  there  be  Evil  in  a  City,  Amos  iii. 
*'  and  the  Lord  hath  not  done  it  ?"     Moral  "' 
Evil  is  not  here  intended,  but  the  natural  Evil 
of  Pain  and  Diftrefs,  through  Hoftility,  Sick- 
nefs,  Famine,  &c.  which   are   the  Judgments 
of  God  upon  Men  for  Difobedience,  and  the 
Commiffion  of  moral  Evil. 

4.  To  fay,  that  God  original/]'  Jo  conjlituted 
and  ordered  Things^  that  Evil  mujl  iiecejfarily 
enfue  in  Confeqiience  of  fuch  Conjiittition^  is  to 
treat  him  both  as  the  dcfigning  and  potential 
Author  of  all  Evil.  Wherein  then  are  the 
wickedefl  Creatures,  whether  angelical  or 
human,  to  blame  ?  If  they  cannot  be  other- 
wife  than  they  are,  nor  acfl  otherwife  than  they 
do  ;  in  Point  of  Equity,  all  their  Wickednefs 
is  j  unified  by  the  Neceffity  they  are  originally 
fubjecled  to  by  their  Creator ;  whom  this 
Dodrine  renders  the  real  Author  of  //,  either 
immediately  or  remotely.  If  God  himfelf  laid 
the  Ground-work  of  all  Evil,  he  muft  be  the 
Author  of  all  thsit  follows  by  necelTary  Confe- 
quence  upon  it. 

According  to  my  Apprehenfion,  Sin  conjijls 
in  the  Creatures'" s  preferring  the  Indulgence  of  its 
depraved  Nature^  to  the  Obedience  of  Divine 
Grace  ;  which  Indulgence  leads  it  to  the  Abufe 
of  that  Grace,  and   to  think,  fpeak   and  adl 

againft 


(        100       ) 

againft  the  manifcjled  Will  of  its  Creator, 
Neither  the  Origin,  nor  Continuance  of  Sin 
in  the  World,  can  be  the  Fruit  of  God's  Will; 
for  it  always  brings  his  Difpleafurc  upon  the 
Creature,  It  is  not  the  Effedl,  but  the  Caufe 
of  his  Difpleafurc.  A  Being  perfedlly  Holy, 
Juft,  and  CTOod,  can  neither  do  Evil,  nor 
Delight  in  feeing  his  Creatures  do  it.  It  is 
contrary  to  his  Nature,  therefore  againft  his 
Will,  and  what  he  could  not  fuffer  to  originate 
without  offering  Means  to  prevent  it,  and 
Ihewing  his  Difpleafure  with  it;  nor  can  he 
confidently  be  conceived  to  extend  perfonal 
Approbation  or  Averflon  to  any,  exclufive  of 
the  State  of  the  Parties  refpcdling  Good  and 
Evil. 

That  fome  obey,  and  others  refufe  Obedience 
to  the  Manifeflations  of  Divine  Grace,  is  cer- 
tainly true  ;  and  we  believe,  the  Caufe  of  this 
Difference  is  not  of  God,  but  entirely  owing 
to  the  Man.  Let  him  that  doubts  it,  inquire 
in  his  own  Confcience.  The  faithful  witnefs 
there,  by  its  Condemnations  for  Evil,  will 
plainly  Hiew  him,  that  the  Fault  is  his  own. 
What  Man  is  there  upon  Earth  without  thefe 
compundlive  Strokes  ?  Who  has  not,  alfo, 
felt  at  Times,  Inclinations  and  Difpofitions 
excited  in  him  towards  Virtue  and  a  good  Life; 
and  who  knows  not,  that  when  he  followed 
them,  he  found  Peace  in  his  Obedience  ;  and 
when  he  turned  from  this  falutary  Purfuit  to 
one  of  a  contrary  Nature,  he  incurred  Trouble 
and  Condemnation  ?  Can  a  reafonable  Creature 
need  further  Proofs,  that  both  thofe  convi6ling 
Reprehenfious  and  Comforts,  are  the  internal 
immediate  Adjudications  of  a  juft,  good,  pow- 
erful. 


erful,  omni-prefent,  all-intelligent  Principle? 
And  what  is  this  but  God ;  and  for  what  End 
doth  he  thus  attend  every  Soul  and  Coiifcience^  but 
that  all  may  come  to  Repentance^  and  experience 
Salvation  ? 

5.  The  firfl  moving,  true,  and  proper  Caiife 
of  Man's  Salvation,  is  the  Goodncfs  and  Love 
of  God  to  him,  The  effeniial  Means  by  which 
he  efredls  it,  is  the  Operation  of  his  own  Holy- 
Spirit  on  the  Soul  of  Man,  often  immediately, 
and  fometimes  inftrnmentally,  by  making  ufe 
of  exterior  and  incidental  Things,  and  working 
by  them  as  fecondary  Means  ;  fuch  as  Preach- 
ing, reading  the  Scriptures,  and  other  good 
Books,  pious  Converfation,  AVorihip,  Mercies, 
DiftrefFes,  8cc.  After  this  Manner  it  pleafeth 
Divine  Wifdom  to  exercife  the  Body  in  the 
Service  of  the  Soul,  whereby  both  are  bettered 
divers  Ways.  It  is  God  by  his  Holy  Spirit, 
who  worketh  all  Good  in  Man,  both  as  to  the 
Will  and  the  Deed.  It  is  by  Grace  we  are 
faved,  through  Faith  ;  or  in  the  Way  of  Faith, 
That  Faith  which  worketh  by  the  Love  of 
God  to  the  Purifying  of  the  Heart,  and  the 
Produ6lion  of  good  Works.  Thefe  are  the 
genuine  Fruits  of  it,  and  infcparable  from  it; 
Therefore  without  Works  we  cannot  be  faved. 
Yet  it  is  not  by  the  Works  that  v/e  are  faved, 
as  the  Caufe  of  Salvation  to  us,  but  by  Grace^ 
through  the  Root  of  them,  the  Faith,  by 
which  we  believe  in  God,  open  to,  and  receive 
him,  cleave  to  him,  trull  in  him,  and  fo  lay 
hold  of  eternal  Life.  This  Faith  is  not  our 
Faculty,  but  the  Gift  of  God  to  us.  It  comes 
by  Grace,  the  free  Grace  of  God,  who  is 
"  7iGt  willing  that  any  fliould  perilli,  but  that  ^  ^^^'  "'• 

"  all'^' 


(        102       ) 

"  all  fhould  come  to  Repentance."  He  whofe 
Works  are  E\?il,  hath  not  this  faving  Faithy 
beUeve  what  Propofitions  he  will ;  for  where 
it  is,  it  neceiTarily  produceth  them.  This  Root 
Jam.  li.  18  is  never  without  its  Fruits.  "  Shew  me  thy 
"  Faith  without  thy  Works,  and  I  will  fliew 
"  thee  my  Faith  by  my  Works,"  faith  the 
Apoftle  james.  Yet  thefe  Works  do  not  render 
us  meritorious  of  Salvation,  for  they  are  not  to 
be  attributed  to  us,  but  wholly  to  him  who 
through  his  Grace,  hath  brought  us  into  this 
blelTed  State  of  living  Faith  wherein  they  are 
Eph.  ii.  8,  produced.  "  For  by  Grace  are  ye  faved,  through 
5'  ^°*  "  Faith ^  and  that  not  of  your/elves.  It  is  the 
"  Gift  of  God.  Not  of  Works,  left  any  Man 
"  fliould  boaft  :  For  we  are  his  Workmanfliip, 
"  created  in  Chrift  Jefus  unto  good  Works, 
"  which  God  hath  before  ordained,  that  we 
"  fhould  walk  in  them." 

6.  The  Reprobationary  Scheme  demon- 
ftrates,  to  what  a  Pitch  of  Abfurdity,  the 
Minds  even  of  fenlible  and  pious  Men  may  be 
carried,  when  they  follow  their  own  cloudy 
Reafonings  inftead  of  the  Illuminations  of  the 
Holy  Spirit.  Calvin  aflerts  that,  by  the  Ordi- 
nation and  Will  of  God  Adam  fell.  God  would 
have  Man  to  y^///— and  that  the  highejl  or  remote 
Caufe  of  hardening  is  the  Will  of  God,  Be%a 
faith,  God  hath  predefinated  not  only  unto  Dam- 
nation^ but  alfo  u?ito  the  Caufes  of  it,  ivhomfoever 
he  faw  meet.  Zanchius,  that  God  is  the  frjl 
Caufe  of  Obduraiion,  Zuinglius,  that  God  moveth 
the  Robber  to  kill.  He  killeth,  God  forcing  him 
thereunto.  But  thou  wilt  fay,  he  is  forced  to 
Sin;  I  permit  truly  that  he  is  forced.  Pifcatory 
that  reprobate  Feifons  are  ahfolutely  ordained  to 

this: 


(     103     ) 

this  tiv 0-fold  End;  to  imdergo  cverlajl'uig  Ptini/Jj- 
ment^  and  nccejfarily  to  fin^  and  therefore  to  futy 
that  they  may  be  jiiflly  punifhed.  It  is  a  Myflery 
to  nie,  how  the  poor  Reprobates  can  htjujily 
puu/Jhedy  for  A6tions  they  are  Divinely  obliged 
to  commit ;  or  how  they  C2infi?i  by  neceflTarily 
doi?ig  the  Will  of  God. 

7.  Our  modern  Writers  of  this  Clafs,  refine 
a  Httle  from  the  Barbarifm  of  their  Prede- 
ceflbrs  in  ExpreiTion,  but  their  Refinements 
ultimately  center  in  the  like  Accufation  of  their 
Creator.  S.  Ne%vton  often  edges  about  it,  yet 
appears  very  fhy  of  fpeaking  his  Sentiments 
clearly  upon  this  Point ;  but  I  prefume  we 
have  them  in  his  favourite  Author,  Jonathan 
Edwards y  M.  A.  whom  he  fo  particularly 
recommends  in  his  Letter,  Page  54.  This 
Author,  in  his  careful  and  firiSt  Inquiry  into 
the  modern  prevailing  Notions  of  that  Freedom  of 
Will^  &c.  has  thefe  Expreffions.  "  If  by /^^  P.357-8- 
"  Author  of  Sin  be  meant  the  Sinner,  the  Agent, 
'*  or  ABor  of  Sin,  or  the  Doer  of  a  'wicked  Thing; 
"  fo  it  would  be  a  Reproach  and  Blafphemy 
"  to  fuppofe  God  to  be  the  Author  of  Sin.— 
"  Bat  if  by  the  Author  of  Sin  is  meant  the 
"  Permitter,  or  not  a  Hinderer  of  Sin  ;  and 
"  at  the  fame  Time,  a  Difpofer  of  the  State 
*'  of  Events  in  fuch  a  Manner,  for  wife,  holy, 
"  and  moil  excellent  Ends  and  Purpofes,  that 
"  Sin,  if  it  be  permitted,  or  not  hindered, 
"  'will  mofl  certainly  and  iifallibly  follo'w  :  I  fay^ 
"  if  this  be  all  that  is  meant  by  the  Author  of 
"  Sin,  /  dont  deny  that   God   is   the  Author  of 

"  Sin'" "  It  is  no  Reproach  for  the   Mofl 

"  High  to  be  thus  the  Author  of  Sin.     This 
^'  is  not  to  be  the  A6ior  of  Sin,  but  on  the  con- 

"  trary. 


(     I04     ) 

"  trary,  of  Holinefs.  What  God  doth  herein 
"  is  Holy,  and  a  glorious  Exercife  of  the  Infi- 
"  nite  Excellency  of  his  Nature." — "  That 
"  it  is  moji  certainly  fo^  that  God  is  in  fuch  a 
"  Manner  the  Dtjpofer  and  Orderer  of  Sin^  is 
"  evident,  if  any  Credit  is  to  be  given  to  Scrip- 
"  ture ;  as  well  as  it  is  impofTible  in  the 
"  Nature  of  Things  to  be  otherwife." 

I  think  I  have  already  fliewn,  in  the  pre- 
ceding Part  of  this  Difcourfe,  that  it  is  not 
only  poffible^  but  mofl  probable  to  be  otherwife ; 
and  now  fhall  proceed  to  fhew,  it  is  impofTible 
to  be  according  to  this  Author's  AfTertion. 

8.  If  God  difpofeth  the  State  of  Eve  fits  ift 
fuch  a  Manner^  that  Sin  will  mojl  certainly 
follow^  and  thai  he  alfo  permitSy  or  doth  not 
hinder  it,  he  muil  be  the  fole  Author  of  Sin 
himfelf,  and  thofe  who  are  called  the  A(5lors, 
or  Committers  of  Evil,  are  only  SubjeBsy  by 
whom  he  effeds  it :  They  are  nothing  more, 
in  the  Cafe,  than  the  neceffitated  hiftruments 
of  Evil.  If  he  hathyo  ordered  the  Nature  and 
Concerns  of  his  rational  Creation,  that  they 
muf  mofl  certainly  end  infallibly  fn^  he  mufl  be 
the  Caufe  of  Sin,  and  not  they ;  and  it  cannot  be 
righteous  in  him  to  charge  the  Blame  of  what 
muil  infallibly  follow,  from  his  own  Deter- 
mination and  Difpofal,  upon  thofe  to  whom 
he  has  rendered  it  unavoidable. 

If  the  Almighty,  from  the  Beginning,  fo 
ordered  his  Creation^  that  Evil  mufl  neceflarily 
enfue  in  it,  it  mufl  be  defigned  by  him^  or  he 
would  not  haveyo  ordered  it,  and  every  fuppofed 
Tranigrelfor  neceffarily  adls  according  to  the 
Divine  Will,  in  every  Sin  he  commits,  and  the 
Divine  Being  takes  Pieafure  firfl  in  his  Sin,  and 

next 


(     105     ) 

next  in  his  eternal  Mifery  ;  for  he  is  certainly 
pleafed  when  his  Will  is  done.  What  worfe 
can  be  faid  of  the  worft  of  Beings,  than  this 
Dodrine  implies  of  the  Bed:. 

If  Man  be  allowed  no  Choice,  he  can  incur 
no  Guilt.  He  mufl  at  fome  Time  be  at 
Liberty,  or  he  can  never  do  amifs.  If  he  do 
only  what  he  is  obliged  to  do,  by  a  Conflitu- 
tion  of  Things  fixed  by  his  Creator,  he  cannot 
fin  againft  him ;  for  what  he  obliges  him  to  do, 
he  ivills  him  to  do,  and  it  can  be  no  Tranf- 
greflion  againft  him  to  do  his  Will ;  bccaufe 
to  fin,  is  to  offend  him,  and  to  offend  him,  is 
to  a(5l  contrary  to  his  Will.  Whatever  a  Man 
doth  from  the  Neceflity  of  his  Nature,  let  that 
Neceflity  be  the  Confequence  of  the  Laple  of 
his  tirft  Parents,  or  not,  if  a  Remedy  be  not 
in  his  Power,  it  is  the  fime  Thing  to  him. 
It  was  not  himfelf  that  fubjedled  himfelf  to 
fuch  a  faulty  or  defe(5live  Nature ;  therefore 
he  cannot,  in  Equity,  be  condemned  for  what 
he  could  no  Way  help^  or  avoid.  To  affert,  that 
a  Perfon  may  be  juftly  punifhed  for  being  what 
he  is  obliged  to  be,  or  doing  what  he  is  inevi- 
tably forced  to  do  by  his  Maker,  may  pafs 
upon  blind  inconfiderate  People  for  Myjlery  ; 
but  to  others  it  muft  appear  a  manifeft  Abfur- 
dity,  and  a  moft  daring  one,  when  attributed 
to  the  eternal  Fountain  of  all  Truth  and  Juftice, 
a  Reproach  to  him,  and  Blafphemy  againft  him. 

9.  It  is  impofTible  God  fliould  commit  any 
A(fl  of  Sin,  becaufe  it  is  againft  his  Nature, 
and  confequently  impofTible  he  lliould  will  it. 
Sin  is  the  Traii/greJJion  of  his  JViil,  and  if  he 
could  neither  v/ill  nor  adl  it,  he  cannot  be  any 
Way  the  Author  of  it.     Barely  fuffering  it   to 

arife, 


(     io6    ) 

arife,  is  not  caujitig  it  to  be.  All  that  can  be 
allowed  is,  that  by  forming  reafonable  Crea- 
tures, and  conftituthig  them  in  a  State  of  rati- 
onal Freedom,  he  afforded  them  the  Oppor- 
tunity of  making  their  Duty  their  Choice  ; 
but  never  willed  them  to  abufe  it,  by  lapfing 
from  the  Grace  he  favoured  them  with  for 
their  Prefervation,  dividing  their  Wills  from 
his  Will,  and  counterading  his  falutary  Laws ; 
to  whom  they  owed  their  Being,  and  on  whom 
they  muft  abfolutely  depend  for  all  the  Good 
they  ever  could  enjoy.  And  notwithftanding 
he  forefaw  they  might  be  prevailed  on  to  make 
a  wrong  Ufe  of  their  Liberty,  he  certainly 
intended  to  favour  them  with  Means  amply 
fufficient  for  their  Recovery  and  Reftoration. 
Though  he  forbore  forcibly  to  hinder  them 
from  falling  into  Iniquity,  he  did  all  that  could 
be  done  to  prevent  it  in  rational  Creatures. 
He  forewarned  them  againft  it,  Ihewed  them 
the  dreadful  Confequence  of  it,  and  unquefti- 
onably  armed  them  with  Power,  by  his  Spirit, 
to  withftand  all  Temptation  to  it,  had  they 
kept  under  it.  He  never  could  fo  permit^  as 
to  licenfe  their  Departure  from  their  reafonable 
Duty,  and  true  Intereil.  By  the  Power  and 
Goodnefs  difpenfed  to  Man,  he  might  have 
flood  without  Sin  ;  and  now  that  he  has  fallen 
into  it,  by  a  Renewal  of  the  fame  Power  and 
Goodnefs  flill  afforded  him,  he  may  be  reco- 
vered from  it,  and  brought  to  Felicity.  His 
Redeemer  both  offers  and  affills  him  ;  yet  he 
backflides,  and  refufes  to  abide  under  the 
Guidance    of    his    great    Benefactor.     Mans 

Hof.  xiii.  Dejlru^lion  therefore,  is  of  himfelf  and  in  the 

'/  Lord  alone  is  his  Help. 

ID.  We 


(     1^7    ) 

lo.  We  are  told,  The  Will  is  always  deter- 
mined by  the  Jlroiigcjl  Motive.  Has  the  Will 
no  Liberty  then,  at  any  Time  ?  Is  it  always  fo 
forcibly  determined,  in  all  its  Motions,  by 
Circumftances  and  Motives  fuccefTively  arifing 
upon  it,  from  the  original  Conllitution  of 
Things,  that  every  Man  is  neceffarily  obliged 
to  think,  fpeak,  and  a(5l  jufl  as  he  doth  ?  iVb, 
it  is  anfwered.  In  temporal  Matters  the  Mind 
has  a  Liberty  of  Choice.  Why  not  in  Spirituals 
as  well  as  Temporals  ?  How  are  the  Motives 
and  Circumflances  which  determine  the  Will 
in  temporal  Concerns,  more  in  its  Power  than 
thofe  that  determine  it  in  fpiritual  ones  ;  and 
how  do  we  know  it  to  be  fo  ?  Was  this  really 
the  Cafe,  our  inevitable  A6ls  would  certainly 
render  us  no  proper  Subjects  of  Reward  and 
Punilliment ;  of  Come,  ye  Bleffed,  or  Go,  ye 
Curfed.  We  muft  be  equally  unentitled  to 
Approbation  and  Cenfure. 

Thofe  who  allege,  that  Motives  arife  from 
the  Circumflances  we  are  placed  in,  and  the 
Occurrences  we  meet  with,  which  neceffarily 
oblige  us  to  think,  fpeak,  and  a6l  as  they 
imprefs  our  Minds,  do  not  appear  fufficiently 
to  confider,  that  there  is  a  Supreme  All-pow- 
erful Controller  of  Circumflances  and  Events, 
who  can,  and  unqueflionably  doth,  in  due 
Seafon,  by  his  potential  Influence  upon  the 
Mind  of  Man,  counterbalance  every  other 
Influence.  Can  we  think  that  he  placeth  Good 
and  Evil,  Life  and  Death  before  Men,  as 
the  Sacred  Records  teflify,  and  calleth  them 
repeatedly  to  choofe  Life  and  Good,  and  yet 
that  he  doth  not  enable  them  fo  to  do  ?  Every 
Divine    Precept,      every    Exhortation,    every 

Command, 


(     io8     ) 

Command,  every  Commination,  implies  a 
Liberty  afiorded  to  the  Subjedl,  to  comply  or 
refufe ;  to  obey,  or  difobey. 

II.  In  the  Suppoiition  before  us,  the  Will 
of  Man  is  eifeclually  deprived  of  all  Freedom 
in  his  main  Concern.  For  it  is  the  fame 
Thing  to  the  Sufferer,  whether  the  fuperior 
Power  fubjecfl  him  under  this  irrehflible  Fata- 
lity, by  an  immediate  and  unalterable  Decree, 
or  by  the  Means  of  Motives  and  Inducements, 
fo  powerfully  fuited  to  his  natural  Inclinations 
and  PafTions,  that  he  mull  neceffarily  be  car- 
ried away  with  them.  The  Man  is  equally  in 
Bondage  either  Way.  To  tell  him,  that  his 
Will  is  free,  becaufe  he  doth  as  he  pleafes  when 
he  a6ls  agreeable  to  thofe  Motives,  and  the 
Difpolitions  they  neceffarily  excite,  or  enlarge, 
whilfl  at  the  fame  Time,  they  are  unavoidable 
by  him,  and  fo  irrciiflibly  influential  to  his 
corrupt  Inclinations,  that  they  are  rendered 
eagerly  concurrent  with  them  ;  to  argue  in  this 
Cafe,  that  becaufe  the  Party  purfues  the  Gra- 
tification of  his  prefent  Defires,  he  acts  upon 
a  Principle  of  Freedom,  is  to  affert  an  evident 
Falfehood.  For,  the  Man  is  firfl  deceived, 
overpowered,  and  fo  unwittingly  captivated, 
that  he  cannot  avoid  willing  the  Evil  he  is 
infnared  into ;  and  though  he  wills  it,  it  is 
becaufe  his  Will  is  not  at  Liberty,  but  previ- 
oufly  deceived  and  captivated,  though  he  fees 
not  how,  and  infhead  of  being  a  moral  Ageitt^ 
is  merely  the  Injirument  of  an  unfeen  fuperior 
Power,  who  artfully  obliges  him  to  an  evil 
Courfe,  and  to  the  Infelicity  confequent  upon 
it. 

The 


(     109     ) 

The  Nature  of  Liberty  fuppofes  no  abfolute 
Neceffity,  but  fuch  a  Freedom  as  may  admit 
of  Choice,  without  a  pre-determining  Power 
obliging  one  Way  only.  'Tis  true,  the  Powers 
of  Men,  as  well  as  thofe  of  all  other  Creatures, 
are  neceflarily  limited  to  their  proper  Sphere. 
No  Creature  can  exceed  the  Bounds  of  its 
proper  Element,  yet  it  can  adl  with  Freedom 
therein,  as  a  Bird  in  the  Air,  or  a  Fifli  in  the 
Water ;  fo  Man,  though  unable  to  flretch 
beyond  the  Compafs  of  Humanity,  is  enabled 
to  ad  at  Liberty  within  it;  and  I  conceive,  a 
wife  and  good  Being,  though  Omnipotent, 
would  not  put  any  .Reftraint  or  Force  upon 
him  there,  but  for  his  Good.  It  is  barbarous 
to  fuppofe,  he  would  reftrain  him  from  Good 
in  order  to  his  Hurt.  "  Far  be  it  from  God,  Jo^  '^xxiv. 
"  that  he  fliould  do  Wickednefs  ;  and  from  ^°'  "*  *^' 
"  the  Almighty,  that  he  fliould  commit  Ini- 
"  quity.  For  the  Work  of  a  Man  fliall  he 
*'  render  unto  him,  and  caufe  every  Man  to 
"  find  according  to  his  Ways. — For  he  will 
"  not  lay  upon  Man  more  than  Right ;  that 
"  he  fliould  enter  into  Judgment  with  God." 

12.  I  cannot  perceive  any  Ground  for  a 
deilrudlive  Partiality  in  Almighty  Wifdom, 
and  perfecfl  Equity.  Can  he  who  prefers  Mercy 
to  Sacrifice,  exalt  Cruelty  above  Mercy  ?  To 
fuppofe,  that  the  Supreme  Excellence  fliould 
create  all  the  Millions  of  Mankind  of  one 
Nature,  and  for  eternal  Duration,  and  that  he 
fliould,  either  immediately  or  remotely,  necef- 
fitate  a  Minority  of  them  to  everlafl:ing  Hap- 
pinefs,  and  at  the  fame  Time  determine  to  give 
the  major  Part  no  other  Opportunity,  but  to 
be  inevitably  and  eternally  miferable;  is  to  fup- 
H  pofe, 


(      "o     ) 

pofe,  that  there  is  more  Cruelty  than  Good- 
nefs,  more  Rigour  than  Wifdom,  and  more 
Inequality  than  Mercy  in  the  Divine  Nature. 
I  therefore  mufl  conclude,  that  the  Suppofi- 
tion  is  irrational,  unjult,  and  grofsly  injurious 
to  the  Divine  Charader. 

It  is  to  be  underflood,  that  he  who  is  fup- 
pofed  to  acfl  in  this  contrary  Manner,  tov^^ards 
his  Creatures  in  the  fame  State  and  Nature, 
doth  it  from  one  and  the  fame  Nature  in  him- 
felf;  or  that  he  is  differently  determined  towards 
them,  from  two  different  Natures  of  contrary 
Difpofitions  in  himfelf  ?  I  am  utterly  unable 
to  conceive  how  oppofite  Wills  can  fubfifl  in  the 
fame  Nature^  and  how  two  contrary  Natures 
can  exifl  in  a  Being  of  perfe6l  and  immutable 
Simplicity  and  Purity ;  or  that  fuch  contrary 
Procedures  concerning  his  rational  Creatures, 
can  arife  from  Unity,  Equity,  and  Goodnefs, 
in  the  utmoft  Perfedion  ?  But  no  Difficulty 
attends  the  Suppofition,  that  the  fame  Nature 
fhould  operate  to  different  Effects  upon  Subjeds 
in  different  Conditions.  It  is  evident  to  every 
Man's  Obfervation,  that  the  mofl  glorious 
inanimate  Objedl  of  Creation,  the  Sun,  by  its 
Beams  will  foften  Pitch  and  harden  Clay ;  but 
thefe  contrary  Effeds  arife  not  from  different 
Natures  in  its  own  Rays,  but  are  different 
Effedls  of  the  fame  Beams,  occafioned  by  the 
contrary  Difpofitions  of  the  Pitch  and  Clay 
to  receive  them.  So,  I  apprehend,  the  Holy 
Spirit  operates  differently  on  different  Perfons, 
by  Reafbn  of  their  different  States  and  Difpo- 
fitions to  receive  its  Influences. 

It  is  not  a  little  affeding,  to  behold  Alle- 
gations fo  injuiious  to  the  great  Difpenfer  of 

all 


(  "I  ) 

all  Good,  fet  forth  with  Subtilty  of  Sentiment, 
and  Elegance  of  Language,  which  cm  hardly 
fail  to  operate  to  the  Deception  and  Hurt  of 
thofe  who  embrace  and  allow  them  a  Place  in 
their  Minds.  To  afTert,  that  God  either  ori- 
ginally, or  afterwards,  difpofed  the  Coiirfe  of 
Things,  and  State  of  Events  in  fiich  a  Manner^ 
that  Sift  miift  certainly  and  infallibly  follow,  is 
to  render  him  the  intentional  2a\d primary  Author 
of  all  the  Evil  that  enfues.  For  he  that  raifes 
a  Building,  caufeth  it  to  be  filled  with  Com- 
buftibles,  and  fets  Fire  to  it  by  a  Fuze,  or  a 
Train  of  Powder  of  the  greatefl  Extent,  which 
mufl  infallibly  burn  it  down,  is  as  certainly  the 
Dejlroyer  of  the  Edifice,  as  if  he  fired  it  im- 
mediately without  fuch  Means. 

13.  It  hath  been  alleged,  If  God  had  not 
gi^ven  Man  Liberty,  he  could  not  have  abufed  it> 
Very  true.  If  the  Artificer  had  not  made,  nor 
the  Shop-keeper  furnifhed  the  Suicide  with 
the  Knife  he  cut  his  Throat  with,  he  could 
not  have  mifufed  it ;  but  is  he  who  made  or 
fold  it  him,  for  better  Purpofes,  entitled  to  any 
Part  of  his  Guilt  ?  Without  Liberty  Man 
could  not  have  finned,  and  without  the  Ki>ife 
the  Suicide  could  not  have  made  fuch  a  felf- 
injurious  Ufe  of  it ;  yet  it  is  not  the  Knife, 
nor  thofe  who  furnifhed  it ;  neither  is  it  the 
Liberty,  nor  he  who  afforded  it ;  but  the  ill- 
conceived  Difpofition  of  the  Perpetrator  from 
whence  the  Default  arifeth,  and  to  which  it  is 
in  Juflice,  wholly  to  be  imputed. 

14.  All  the  Souls  that  God  has  made,  are 
equally  his  ;  and  he  whofe  Mercies  are  over  all 
his  Works,  overlooks  none  of  his  Creatures  in 
the  Diflribution   of  his   Mercies.     He  with- 

H  2  holds 


(  112  ) 

holds  his  Talents  from  npne,  but  difpenfeth 
them  in  different  Portions  to  difFerent  Perfons ; 
that  fecial  Communication  and  Connecflioii 
may  be  preferved  amongft  us  in  this  Life.  To 
One  he  gives  five  Talents  ;  to  a  Second,  two ; 
to  a  Third,  one  ;  but  to  every  one  a  Degree  of 
Divine  Manifeftation  fufficient,  if  believed  in 
and  obeyed,  to  operate  to  his  Salvation.  He 
juflly  requires  a  Profiting  anfwerable  to  the 
Meafure  he  affords  ;  and  as  he  perfedly  knows 
to  what  Degree  of  Improvement  each  might 
have  attained,  he  will  finally  judge  all  accord- 
ing to  their  Increafe,  their  Negligence,  or 
their  Rejedlion  of  the  Talent  received. 

15.  The  rational  immortal  Soul,  is  princi- 
pally and  effentially  the  Man.  This,  as  I 
have  already  fhewn,  is  the  immediate  Creation 
of  God,  and  defcended  not  from  Adam  and 
Eve^  nor  pafTeth  from  Parents  to  Children, 
like  the  mortal  Body ;  and  feeing  it  never  was 
in  them,  it  never  finned  in  them.  The  Doc- 
trine of  Preterition  therefore,  which  fuppofes, 
that  all  finned  when  Adam  tranfgreffed,  and 
deferve  Cofidemnatio7i  for  the  Sin  he  committed, 
and  thence  concludes,  that  God  doth  juflly 
with-hold  his  faving  Grace  from  the  Majority 
of  Mankind ;  is  a  Conclufion  drawn  from 
untrue  Premifes^  and  confequently  a  falfe  Doc- 
trine, Firfl  to  create  the  rational  Soul,  and 
then  to  forfakc  it,  is  not  Preteritio7i^  but 
DereliEiion.  And  this  Docflrine  is  not  only 
falfe^  but  dangerous.  For  when  fome  feel  the 
comfortable  Touches  of  Divine  Vifitation, 
inflead  of  humbling  themfelves  under  it,  that 
the  Work  of  Regeneration  may  go  forward,  this 
Opinion  leads  them  to  imagine  it  to  be  a  Mark 

oi 


(     "3     ) 

of  their  Eledlion,  and  perhaps  to  add  other 
Marks  to  themfelves  from  miftaken  Scriptures  ; 
by  which  they  increafe  their  natural  Pride, 
Self-conceit,  and  Prefumption,  which  defeat 
the  good  Intention  of  God's  Grace  towards 
them.  Others  of  a  melancholy  Turn,  when 
convicfted  and  diftreffed  in  their  Minds  for  Sin, 
are  led  by  this  Opinioti^  to  think  it  a  Mark  of 
perfonal  Reprobation,  and  thence  into  De- 
fpondence,  with  all  its  difmal  Confequences. 
Thus,  what  the  merciful  Creator  intends  for 
Men's  Benefit,  they  turn  to  their  own  great 
Difadvantage. 

1 6.  Whatever  DocSlrine  contradicfts  the  evi- 
dent Senfe  of  thofe  clear  and  exprefs  Portions 
of  the  Sacred  Record,  which,  by  Divine  Com- 
miffion,  profefTedly  and  diredly  treat  upon  this 
Point ;  fuch  Dodrine  muft  be  falfe,  and  ought 
to  be  rejeded.  It  anfwers  no  good  Purpofe  to 
increafe  Difputation  about  Things  hidden,  or 
Texts  obfcure  and  ambiguous ;  but  this  is 
certain,  and  certainly  to  be  relied  upon,  that 
where  the  Almighty  plainly  declares  his  Will, 
refpe(5ling  his  Creatures,  he  who  cannot  be 
millaken,  is  furely  to  be  credited  in  Preference 
to  the  Contra-politions  of  miftaken  Men,  who 
prefume  to  interpret  his  Words  fo  as  to  con- 
tradidl  his  mofl  clear,  and  mofl  folemn  Aife- 
verations. 

Through  a  Mifapprehenllon  of  the  fecond 
Commandment,  the  People  of  Ifrael^  in  K-ze- 
kiePs  Time,  had  efpoufed  this  reprohationary 
Notion^  that  the  Children  were  punifhed  for 
the  Sin  of  their  Parents,  fo  that  it  was  become 
a  Maxim  among  them,  "  The  Fathers  have 
"  eaten  four  Grapes,  and  the  Childrens  Teeth 

"  are 


(     iH     ) 

"  are  fet  on  Edge."  The  Prophet  therefore, 
was  efpec'ially  commtjjioned  to  declare  God's 
immutable  Will  and  Determination,  in  Oppo- 

Ezek.xviii  fition  thereto.       "  As  I  live,    faith  the  Lord 

to^5.^  *  "  God,  ye  fhali  not  have  Occafion  any  more 
"  to  life  this  Proverb  in  Ifrad.  Behold,  all 
"  Souls  are  mine,  as  the  Soul  of  the  Father, 
"  fo  alfo  the  Soul  of  the  Son  is  mine  :   T'he  Soul 

Verfe  0,0.  «  that  fimieth,  it  fhail  die.  the  Son  Jhall  net 
'*  hear  the  hnqiiity  of  the  Father^  neither  fhall 
"  the  Father  bear  the  Iniquity  of  the  Son  ; 
'*  the  Righteoufnefs  of  the  Righteous  Ihall 
"be  upon  him,  and  the  Wickednefs   of  the 

Verf.  aj  to  «  Wicked  fhall  be  upon  him. Yet  ye  fay, 

"  the  Way  of  the  Lord  is  not  equal.  Hear 
"now,  O  Houfe  of  Ifrael  I  Is  not  my  Way 
"  equal  ?  Are  not  your  Ways  unequal  ?  When 
"  a  righteous  Man  turneth  away  from  his 
"  Righteoufnefs,  and  committeth  Iniquity, 
"  and  d'leth  in  them^  for  his  Iniquity  that  he 
"  hath  done,  ihall  he  die.  Again,  when  the 
"  wicked  Man  turneth  away  from  his  Wicked- 
**  nefs  that  he  hath  committed,  and  doth  that 
"  which  is  lawful  and  right,  he  fhall  fave  his 
"  Soul  alive.  Becaife  he  confidereth,  and 
"  turneth  away  from  his  TranfgrefTions  that 
"  he  hath  committed,  he  fliall  furely  live,  he 

Verfe  30.  «  fhall  not  die.— I  will  judge  you,  O  Houfe 
"  of  Ifrael^  every  one  according  to  his  Ways, 
"  faith  the  Lord  God.  Repent,  and  turn 
"  yourfelves  from  all  your  TranfgrefTions ;  fo 
"  hiiqnity  foall  not  be  your  Ruin^  The  Pro- 
phet repeats  more  to  the  like  Purpofe,  both  in 

Chap.  this  Chapter,  and  in  the  33d.  "  As  I  live, 
"  faith  the  Lord  God,  I  have  7io  Pleafure  in  the 
"  Death  of  the  Wicked,  but  that  the  Wicked 

"  tur?: 


XXX  IZl. 


(  115  ) 

*'  turn  from  his  Way  and  live.     Turn  ye,  turn 

"  ye    from  your  evil  Ways  ;  for  why  will  ye 

«  die,  O  Houfeof  Ifrael? — Yet  the  Children  Verfe  17, 

"  of  thy  People  fay,  the  Way  of  the  Lord  is  '^'  ^^' 

"  not  equal ;  but  as  for  them,  their  Way  is  not 

"  equal     When   the  Righteous  turneth  from 

"  his  Righteoufnefs,  and  committeth  Iniquity, 

"  he  fhail  even  die  thereby.     But  if  the  Wicked 

"  turn  from  his  Wickednefs,  and  do  that  which 

"  is  lawful  and  right ;  he  Ihall  live  thereby,^'' 

It  is  manifeft,  the  Death  denounced  in  thefe 
Scriptures,  is  not  the  common  Death  of  the 
Body  ;  for  in  that  Refpeift,  one  Event  happeneth 
to  the  Righteous  and  the  ¥/icked,  but  that 
State  of  everlafting  Infelicity  peculiar  to  thofe 
who  go  out  of  Time  into  Eternity,  without 
Repentance  and  Regeneration. 

From  all  thefe  exprefs  Declarations,  it  evi- 
dently appears,  that  the  Almighty  "  doth  not  Lam.  iiL 
"  afflicfl  iiDiUingly^  nor  grieve  the  Children  of  33- 
"  Men  ;"  that  he  is  not  willing  that  any  fhould 
perifh,  but  that  all  fhould  come  to  Repentance.  ^  pet,  iii. 
Thefe  are  all  plain  Manifeftations  of  the  Mind  ^' 
of  God  profefTedly  on  the  Point,    and  to  all 
who  intend  not  to  deny   his  Uprighrnefs  and 
Veracity  they  ought  to  be  decilive.     The  Sins 
of  Men   are   placed  to  the  Account  of   their 
own  Will,  and  not  to  the  Will  of  God,  in  that 
pathetic  Expoftulation,  Why  will  ye  die  f    And 
indeed,  it  is  impojjihle  he  fhould  will  that  which 
is  a  Tranfgreffion  of  his  Will.     It  is  clear,  he 
doth  all  that  can  be  done  by  fair  Means  to 
prevent  it.     By  that  prefTing  Repetition,  Turn 
ye,  turn  ye  from  your  evil  Ways,  it  is  manifeft, 
he  puts  it  in  the  Power  of  Men  to  turn  from 
them.     Who  then  can  juftify  their  Perverfe- 

nefs, 


(     ii6    ) 

nefs,  by  any  Way  charging  their  Sin,  either 
immediately  or  remotely  to  his  Account  ? 

Men  are  not  deflroyed  through  any  Male- 
volence in  their  Creator  towards  them ;  but  are 
faved  by  his  Grace,  which  he  difpenfeth  to  all 
from  that  unparalleled  Benevolence,  which 
arifeth  purely  from  his  Infinite  Goodnefs. 
Sinful  Man  hath  nothing  to  offer,  God  there- 
fore, ivill  have  Mercy,  hecaiife  he  isoill  have 
Mercy  'j  becaufe  he  is  full  of  Mercy,  he  will 
difpenfe  it  to  his  helplefs  and  unworthy  Crea- 
ifa.  xiiii.  tures.  "  I,"  faith  he  to  the  repenting  Sinner, 
"  even  I  am  he  that  blotteth  out  thy  Tranf- 
"  greffions,  for  mine  own  Sake,  and  will  not 
"  remember  thy  Sins." 

17.  Detachments  of  various  Texts  and.  Por- 
tions of  Scripture,  though  indirect  to  the 
Subjedl,  and  alluding  to  different  Confidera- 
tions,  have  been  preffed,  and  martialled  under 
divers  Colours,  to  fix  a  cruel  Partiality  on  our 
Edwards,  common  Creator  and  Benefacftor.  We  are 
P.  358,  &c  ^^1^^  ^j^^^  j^^  or  defied  the  Obftinacy  of  Pharaoh, 
the  Sin  and  Folly  of  Sihon,  and  the  Kings  of 
Canaan,  the  treacherous  Rebellion  of  Zede- 
kiah  againfl  the  King  of  Babylon,  the  Rapine 
and  Ravages  of  Nebuchadnezzar,  &c.  But 
properly  confidered,  this  was  ordering  Punifli- 
ment  for  Sin,  not  Sin  for  Punifliment.  He 
hardeneth  none  till  they  have  hardened  them- 
felves  paft  all  Probability  of  Repentance,  and 
then  he  leaves  them  to  the  Mif-rule  of  their 
own  beloved  Lufts  and  Vices  ;  and  what  are 
treated  as  unrighteous  Ravages,  though  really 
fuch  in  the  Committers  of  them,  are,  refpedl- 
ing  the  Almighty,  the  righteous  Execution  of 
his  Juflice  againll  thofe  who  have  filled  up 

their 


(     i«7     ) 

their  Meafure  of  Iniquity,  and  abufed  his  gra- 
cious Goodnefs  and  long  Forbearance  towards 
them,  till  he  fees  fit  no  longer  to  continue  it 
to  them.  Thus  he  punillieth  the  fettled  Viick- 
ednefs  of  fome,  by  the  Wickednefs  of  their 
Enemies,  which  he  permits  to  be  turned  upon 
them ;  and  afterwards  proceeds  in  like  Manner 
with  their  Chaftifers,  when  they  alfo  have  filled 
up  their  Meafure. 

I  ihall  omit  at  prefent  to  proceed  further 
with  the  Scriptures  alleged  againfl  the  imiver- 
fal  Extenfion  of  Divine  Goodnefs  to  the  Souls 
of  Men,  and  acknowledge  my  Inability  to 
conceive,  what  'w'lfe^  holy^  and  moji  excellent 
E?ids  and  Purpofes  could  be  anfwered,  by  the 
Almighty  s  difpojing  the  State  of  Events  in  fuch 
a  Manner^  that  Sin  ivill  mof  certainly  and  infal- 
libly follow^  and  eternal  Mifery  to  innumerable 
Multitudes  of  his  Creatures  in  Confequence ; 
and  alfo  'what  Glory  can  accrue  to  a  Being  infi- 
nite in  Wifdom,  Power  and  Goodnefs,  from 
his  cofitinually  creating  immortal  and  reafonable 
Creatures,  with  no  better  Intention  towards 
them  but  that  moil  barbarous  one  of  irredeem- 
able Infelicity.  I  am  alfo  at  a  Lofs  to  dif- 
cover,  what  Comfort  can  arife  to  an  humane, 
virtuous  and  charitable  Mind  from  fuch  a  cruel 
Confideration.  Thofe  Hearts  muft  be  very 
unfeeling  for  others,  and  their  Conceit  in  their 
own  Favour  very  flrong,  who,  fancying  to 
themfelves  a  perfonal  Elecftion,  can  pride  and 
confole  themfelves  in  their  own  imagined  Secu- 
rity, and  the  inequitable  Deftrudlion  of  the 
major  Part  of  their  Species.  Milled  Men, 
like  the  unprofitable  Servant,  may  imagine 
fuch  unjufl  Severity  in  the  unchangeable  Per- 

fedlion 


(     "8     ) 

fecftion  of  Equity,  but  thofe  who  have  the 
Love  of  God  Ihed  abroad  in  their  Hearts,  by 
the  Holy  Ghofh,  find  it  to  flow  freely  towards 
all  Mankind  without  Exception,  and  to  engage 
them  to  wifh  the  Salvation  of  all.  This  is  a 
ftronger  Proof  to  them  of  the  Univerfality  of 
God's  good  Will  to  Men,  than  all  the  fophifli- 
cal  Reafonings  of  thofe  who  remain  infenfible 
of  it,  to  the  contrary. 

1 8.  Before  I  leave  this  Subjedl,  let  me 
obferve,  that  my  Opponent,  P.  198,  after  his 
ulual  Manner  of  making  Meanitjgs  for  me, 
will  have  it,  that  according  to  fome  of  my 
Exprefiions  ;  "  Mankind  are  by  Nature,  in 
"  liach  a  State,  that  if  God  does  not  afford 
"  them  fufficient  Means  of  Salvation,  he  is 
"  utijuji ;  furely  then,  there  cati  be  tio  Grace  in 
"  his  giving  them  thefe,  for,  whatfoever  he 
"  is  bound  in  Juflice  .and  Equity  to  beflow, 
*'  cannot  be  Grace.  This  is  an  Obfervation 
"  which  carries  its  oivn  Kvidcnce  with  it." 

Every  Obfervation  carries  its  oivn  Evidence 
with  it,  but  it  may  not  be  a  true  Evidence. 
What  I  affert  is,  that  as  it  would  be  an  AS.  of 
Injuflice  and  Cruelty,  to  create  rational  and 
fenfible  Souls,  with  no  better  Purpofe  towards 
them,  than  to  render  them  inexpreflibly  and 
eternally  miferable,  by  continually  fupporting 
them  in  Being,  and  as  continually  with-hold- 
ing  that  from  them  without  which  they  never 
can  be  relieved  ;  fo  it  is  impojfible  for  God,  who 
is  moft  efTentially  and  immutably  Juflice  and 
Goodnefs  itfelf,  to  a6l  otherwife  by  his  Crea- 
tures than  according  to  Juflice  and  Goodnefs  ; 
and  therefore,  that  he  certainly  doth  not  with- 
hold,   but    affords  his  Creatures    the   Means 

neceffary 


(     "9    ) 

neceflary  to  their  Felicity.  I  believe  his  Mer- 
cies are  over  all,  and  to  all,  with  a  jujt  and 
gracious  Intent  towards  them ;  and  that  the 
univerfal  Redeemer  purchafed  Gifts  for  thofe 
who  prove  rebellious,  as  vv^ell  as  others,  and  that 
all  are  viiited  with  a  Manifeftation  of  his  Spirit, 
that  they  may  profit  by  it ;  and  though  they 
do  lapfe  from  the  vifiting  Power,  and  often 
lofe  the  difpofing  Afliftances  afforded  them,  he 
fliil  follows  them.  Time  after  Time,  in  long 
Forbearance,  and  often  revifits  them,  of  his 
freely-abounding  Grace  and  Mercy,  that  they 
may  be  prevailed  upon  to  come  to  Repentance 
and  be  faved.  Hence,  according  to  common 
Phrafeology,  we  flyle  his  univerfal  primary 
Ailiflance  an  Adl  of  Equity,  and  his  nume- 
rous Repetitions  thereof  Ad.s  of  Goodnefs  ; 
yet  neither  is  the  Firft  without  Grace  and 
Mercy,  nor  are 'the  Latter  void  of  Equity. 
As  to  that  of  God's  being  bound  in  Juflice  and 
Equity,  I  do  not  fee  the  Propriety  of  that 
Language.  I  apprehend,  he  is  not  bound  by 
any  Thing,  but  that  he  always  adls  in  the 
perfect  Freedom  of  his  own  Nature ;  which  is 
that  of  Equity^  Truth  and  Goodnefs,  For, 
ftridly  fpeaking,  I  think  it  lefs  proper  to  fay, 
that  he  has  what  we  mean  by  thefe  Terms, 
than  that  he  is  what  we  intend  by  them;  and 
as  his  ElFence  can  never  admit  of  the  leafl 
Imperfedion,  it  is  impoflible  he  fhould  ever 
be,  or  acl  otherwife.  It  is  therefore  by  a 
ftrained  and  unjuft  Inuendo,  that  S,  N.  would 
infer  from  my  Words,  that  irreverent  upbraid- 
ing Kind  of  ExpreiTion,  "  If  God  does  not 
"  afford  them  fufficient  Means  of  Salvation, 
^*  be  is  unjuflr     Should  I  follow  his  Manner 

of 


(       I20       ) 

of  Reafoning,  I  might  as  properly  infer,  that 
he  holds  Grace  and  Juflice  as  incompatible 
with  each  other,  and  cannot  poflibly  concur  in 
the  fame  Adl ;  which,  I  think,  he  will  hardly 
affirm.  Doth  not  he,  as  well  as  I,  aifert  that 
God's  A6ks  are  according  to  Juflice?  Will  he 
allow  me  to  fay,  that  he  therefore  denies  there 
is  either  Grace  or  Mercy  in  them  I  Should  I 
put  fach  an  Abufe  upon  his  Expreilions,  he 
w^ould  imqueiliionably  bellow  the  Severity  of 
his  Juftice  upon  me ;  which  I  acknowledge 
he  has  often  done  witli  great  Freedom^  with- 
out any  juft  Merit  on  my  Part. 

19.  We  read  Ifaiab  Iv.  8,  9.  "  My  Thoughts 
"  are  not  your  noughts^  neither  are  your  Ways 
"  my  Ways,  faith  the  Lord ;  for  as  the  Hea- 
"  vens  are  higher  than  the  Earth,  yo  are  my 
"  Ways  than  your  Ways,  and  my  Thoughts  than 
"  your  Thoughts r  And  Cha'p.  xl.  28,  the 
Prophet  faith,  "  There  is  no  fearching  of  his 
"  Underftanding."  Yet  our  Chriftian-Fatalifts 
appear  to  think  themfelves  wife  enough  to  dif- 
cover,  the  very  precife  Mode  and  Manner  of 
God's  Prefcience,  and  becaufe  they  can  fee  but 
one  Way  how  Omnifcience  fhould  foreknow, 
they  feem  to  conclude,  there  can  be  no  other 
in  the  unlimited  Expanfe  of  Infinite  Ability. 
But,  "  who  hath  known  the  Mind  of  the  Lord, 
"  or  who  hath  been  his  Counfellor?"  To 
whom  hath  he  revealed  thofe  imfearchable, 
and  incomprehenfible  Secrets  of  the  Divine 
Elfence  which  belong  to  himfelf  only  ?  A  due 
Degree  of  Modefly  would  teach  us,  there  is 
fomething  in  the  Mode  and  Manner  of  Infinite 
Comprehenfion,  as  much  beyond  the  Reach 
of  our  limited  Capacities,    as  the  Extent  of 

Omnifcience 


(  '^I  ) 

Omnifcience  itfelf ;  and  Attempts  to  ujivail 
infcrutable  Myfteries,  are  more  evident  Demon- 
flrations  of  human  Prefumption  and  Folly, 
than  of  Wifdom  and  Piety.  Are  thofe  Men 
fure,  there  is  no  Way  pofTible  for  God  to  know, 
but  what  is  open  to  the  Perception  of  their 
imperfe(5l  Modicum  of  Reafon  ?  The  Argu- 
ments they  ground  upon  this  imaginary  Foun- 
dation, are  fufficient  to  impeach  their  Bafis  ; 
for  they  carry  an  evident  Face  of  Falfehood. 
They  ultimately  and  unavoidably  render  the 
undeniable  Source  of  all  Good,  and  Center  of 
all  Perfec5lion,  the  real  and  intentional  Author 
of  all  Imperfection,  Vice  and  Wickednefs, 
and  all  the  Mifery  confequent  thereupon  ; 
which  it  is  impojfibk  for  unchangeable  Truth 
and  Goodnefs  to  be.  "  Wilt  thou,"  faith  he.  Job  xi.  %, 
"  difannul  my  Judgment  ?  Wilt  thou  con- 
"  demn  me,  that  thou  may  eft  be  righteous  ?" 
— "  God  forbid,"  faith  the  Apoftle,  "  yea,  Rom.iii.4 
"  let  God  be  true,  but  every  Man  a  Liar." 

From  the  Certainty  of  the  Premifes  the 
Certainty  of  the  Conclufion  arifeth.  From 
uncertain  Premifes  no  certain  Conclufion  can 
be  drawn.  There  is  fomething  in  the  Divine 
Prefcience  which  always  hath  been,  and  is 
ever  like  to  remain  an  impenetrable  Secret  to 
human  Under ftanding.  What  no  Man  knows, 
no  Man  can  properly  argue  from.  We  know 
the  Divine  Being  is  but  one  EfTence,  perfedlly 
pure  and  fimple.  One  eternal,  immaitable^ 
central  Power,  making  and  fiipporting  all 
other  Beings,  and  operating  varioufly  accord- 
ing to  the  Subjects,  and  the  State  of  the  Sub- 
jects of  its  Operation ;  but  never  contrarily 
towards  Subjeds  in  the  fame  Condition.     As 

all 


(       122       ) 

all    Souls    are    equally    his   immediate   Crea- 
tion, no  jufl  Reafon  can  be  advanced  why  he, 
Pfal.  cxlv.  who   is  righteous  in  all  his  Ways^  afid  holy  (or 
*'*  merciful)    in    all  his  Works ^    Ihould    deal    fo 

unequally  with  them,  as  to  predetermine  fome 
to  eternal  Happinefs,  and  others  to  inevitable 
Mifery.  Mere  Will  and  Pleafure,  implies  an 
unaccountable  Severity,  tho'  under  the  Guife 
of  Sovereignty,  The  Condemnation  of  Men, 
according  to  our  Saviour,  is  neither  the  Fruit 
of  God's  previous  Decree,  nor  his  Preterition; 
johniii.  for,  "  this  is  the  Condemnation,  that  Light 
"  is  come  into  the  World,  hut  Men  loved 
"  Darknefs  rather  than  Light^  becaufe  their 
"  Deeds  were  evil." 


19 


CHAP. 


CHAP.     XI. 

I .  'The  Quakers  cleared  of  the  Charge  of  their 
holding  Anti-fcriptural  Principles.  2.  S. 
Newton'j-  reiterated  Pretence  to  try  their 
DoSirine  by  PJght  Reafon,  and  the  true 
Senfe  of  Scripture^  a  prcfumptuous  Vanity, 
The  Scripture  ?iot  clearly  and  fidly  underjlood 
without  the  Illumination  of  the  Spirit  that 
gave  them  forth,  3.  Authors  cited  to  this 
Purpofe.  4.  Barclay's  Ajfertion  defended, 
5.  No  Dif agreement  or  Clafhing  in  the  dif- 
ferent Degrees  of  Divine  Evidence,  6.  The 
InfcdlibiUty  of  the  Scriptures  as  given  forth 
by  the  Spirit^  and  the  Fallibility  of  human 
Underfanding  concerning  them.  j.  None 
but  the  Divine  Author  able  to  afcertain  his 
oivn  Senfe  in  the  Scriptures,  8.  The  Scrip- 
tures rightly  underfood^  a  Rule;  but  not  the 
fole^  the  primary^  and  univerfal  Rule.  The 
Holy  Spirit  alone  is  fuch,  9.  The  Scriptures 
allowed  to  be  the  primary  written  Rule^  to 
ivhich,  in  all  Difputes^  ive  therefore  refer^ 
as  "well  as  others ;  but  the  immediate  Illumi- 
nation of  God'' s  Spirit y  is  a  more  certain  Cri- 
terion to  each  Individual  in  his  own  Breoji. 

I.  1^/I'Y  Opponent,  in  his  Introdudion, 
XvA  P*  3 J  ^i^d  ill  feveral  other  Places, 
infniuates,  that  the  fakers  Syftem  is  founded 
upon  a  fuppofed  faving  Influence  of  the  Holy 
Spirit,  without  the  Inftrumentality  of  the 
Scriptures  ;  and  Page  4,  he  charges  it  upon 
them  as  an  Anti-fcriptural  Principle.  This  he 
politively  alFerts,  from  which  I  muft  diffent, 

becaufc 


(       124      ) 

becatife  I  underfland  the  Religion  of  the  ^in- 
kers ftands  not  in  Syjlem^  nor  is  a  fuppofed 
faving  Influence  of  the  Spirit  any  Part  of  their 
Do(5lrine,  but  a  real  experimental  one;  not 
always  without^  but  often  with  the  Inftru- 
mcntahty  of  the  Scriptures.  I'll  own  myfelf 
obliged  to  him,  if  he  will  fhew  me  where  the 
Scripture  either  fays,  or  fairly  implies,  that  the 
Spirit  is  not  to  be  received  without  their  Inftru- 
mentality.  How  was  the  Spirit  received  by 
the  Pen-men  of  the  Scriptures,  from  Begin- 
ning to  End,  when  they  wrote  and  /pake  as 
they  were  moved  by  the  Holy  Ghojl  ?  I  look  upon 
this  AfTertion  of  .S.  iV.  as  a  fundamental 
Error ;  for,  it  is  not  only  true,  that  the  Scrip- 
tures alFert  no  fuch  Thing,  but  alfo  that  they 
plentifully  inculcate  the  contrary,  as  will 
appear  anon. 

Chrifl  is  with  his  true  Followers,  and  will 
be  to  the  End  of  the  World.  To  fay,  he  is 
always  with  them  in  the  Scriptures,  appears  to 
me,  too  great  a  Strain  of  Language  for  Truth 
to  accompany.  If  the  Spirit  of  Chrifl  be  fo 
connecSled  with  the  Text,  as  always  to  attend 
it,  I  apprehend,  no  fincere  and  fenfible  Reader 
could  miflake  the  Senfe  of  it,  nor  any  fuch 
differ  to  an  Oppofition  of  each  other  about  it; 
yet  what  is  more  common  ?  We  have  fre- 
quently experienced,  and  always  allowed,  that 
the  Spirit  of  Truth  often  ufeth,  and  opcneth 
Truth  by  the  Scriptures,  as  an  inflrumental 
Means ;  and  we  alfo  affert,  that  the  fame 
Spirit  often  hath  opened  Truths,  given  a  Senfe 
of  their  Conditions,  and  adminiflered  Help, 
to  fincere  and  attentive  Minds,  without  the 
Inflrumentality  of  the  Scriptures.     This  is  the 

univerfal 


(     «25     ) 

univerfal  Gofpel-privilege,  foretold  by  Jere- 
miah^ through  Divine  Infpiration.  "  I  will  put  J^*'-  ^^^* 
**  my  Law  in  their  inward  Parts,  and  write  ^^*  ^** 
"  it  in  their  Hearts,  and  will  be  their  God, 
"  and  they  fhall  be  my  People.  And  they 
"  fhall  teach  no  more"  (of  Neceifity)  "  every 
"  Man  his  Neighbour,  and  every  Man  his 
"  Brother,  faying,  know  ye  the  Lord ;  for 
"  they  fhall  all  know  me,"  (each  Man  for 
himfelf )  "  from  the  leajl  of  them  to  the  greateji 
"  of  them^  faith  the  Lord." 

Is  it  rationally  to  be  underflood,  that  this 
Divine  Internal  Teacher,  is  fo  abfolutely  bound 
to  the  Inftrumentality  of  Scripture,  in  his 
immediate  Legatio?i  to  the  Soul  of  Man,  that 
he  never  opens  or  inftru<fls  without  it  ?  The 
Text  implies  no  fuch  Matter.  The  Apoflle 
Joh?!  (Anno  Dom.  90)  treats  of  this  imme- 
diate Teacher  under  the  Title  of  an  TJnSlion 
from  the  Holy  one,  "  Ye  have  an  Un<5lion  from  i  John  if. 
"  the  Holy  one,  and  ye  know  all  Things^  That  *°'  *^* 
is,  I  take  it,  ye  have  the  Spirit^  which^  as  you 
attend  to  it^  gives  you  a  right  Difceming  of 
all  Things  that  concern  you ;  for,  "  The  Anoint- 
*'  ing  which  ye  have  received  of  him,  abideth 
"  in  you,  and  ye  need  not  that  any  Man  teach 
"  you  ;  but  as  the  fame  Anointing  t cachet h  you 
"  of  all  Things,  and  is  Truth ^'  (the  Spirit  of 
Truth)  "  and  is  no  Lie ;  and  even,  as  it  hath 
"  taught  you,  ye  fhall  abide  in  him  or  //." 
This  Ihews  the  complete  Sujficiency  of  this 
inward,  immediate  Inftrudtor,  without  any 
Inflrumentality  of  an  exterior  Kind.  The 
eternal  Spirit  of  Truth  cannot  fland  in  Need 
of  any  fuch  Afliftance  ;  confequently,  is  not  to 
be  underflood  as  confined  to  any,  but  operates 
I  either 


(     126    ) 

cither  by  the  Scriptures,  or  without  them,  at 
his  Pleafure. 

God  hath  always  afForded  Inftrudlion  to  his 
People  ;  but  his  Teachings  by  the  Law  to  the 
jfews^  Were  through  inflrumental  Means.  The 

jer.  xxxi.  Prophet  declares,  this  New  Covenant  of  the 

^''  ^^*  Gofpcl  fhould  not  be  according  to  the  Old 
Covenant  of  the  Law  ;  it  fliould  not  cofijiji  of 
inflrumental  Teaching,  though  that  might  be 
occafionally  iifed ;  for  God  himfelf  would  put  his 
Law  hi  their  inward  Parts.  This  implies  his 
own  immediate  Communication  to  the  Soul, 
of  that  Law  which  is  not  according  to  the  lite- 
ral Nature  of  the  Old  Covenant,  but  is  really 
and  truly,  the  Law  of  the  Spirit  of  Life  in 
Chrifi  Jefus ;  the  illuminating  quickening 
Law,  immediately  and  mentally  given  to  Man 
by  the  Spirit  of  Life  itfef;  which  therefore  is, 
and  ever  muft  be,  the  confitutional  efahlifb-- 
ment  of  the  Gofpel-difpenfation. 

Ifaiah^  in  a  prophetic  Addrefs  to  the  Gofpel 

ifa.iiv.  13.  Church,  faith,  "  All  thy  Children  iliall  be 
"  taught  of  the  Lord."  In  Reference  to  this, 
and  other  like  Prophecies,  our  Saviour  faith, 

John  vi.  <c  Ij.  ig  written  in  the  Prophets,  and  they  fhall 
"  be  all  taught  of  God.  Every  Man  therefore 
"  that  hath  heard,  and  hath  learned  of  the  Fa- 
"  ther,  Cometh  unto  me."  And  in  the  preced- 

V.  44.  ing  Verfe  he  faith,  "  No  Man  can  come  to  me 
*'  except  the  Father  who  hath  fent  me,  draw 
"  him."  This  drawing,  heaj'ing  and  learning 
of  the  Father,  and  coming  to  Chrifi,  are  all 
fpiritually  to  be  imderftood ;  as  I  have  fliewn 
in  the  former  Part  of  this  Difcourfe.  This 
Do(flrine  is  witnefTed  to  i  'Theff.  iv.  8,  9. 
Beginning  with  thofe  who  had  fo  little  Under- 

ftanding: 


(     127    ) 

landing  of  it,  as  to  treat  it  with  Contempt, 
the  Apoftle  declares,  "  He  therefore  that 
"  defpifeth,  defpifeth  not  Man,  but  God,  who 
"  hath  alfo  given  unto  us  his  Holy  Spirit.  But 
"  as  touching  Brotherly-love,  ye  need  not  that 
*'  I  write  unto  you;  iox ye yoiirf elves  are  taught 
*'  of  God,  to  love  one  another."  The  Apoftle 
v>^as  then  writing  to  xhtvn  immediately  from  God; 
by  Divine  Infpiration,  and  he  makes  a  mani- 
feil  Difference  between  this  mediate  Manner  of 
Teaching,  and  what  he  intended  by  their  being 
taught  of  God;  the  dire(5l  and  obvious  Senfe  of 
which  is,  God's  own  immediate  Illumination 
and  Inflrudlion. 

By  necefTary  Confequence  from  thefe  Pre- 
mifes,  and  Abundance  more  that  might  be 
added  from  the  Scriptures,  it  appears  to  be 
both  an  experimental  and  a  fcriptural  Truth, 
that  God  teacheth  immediately  by  his  Spirit,  as 
well  as  Inflr urn ent ally  by  external  Means ;  and 
that  this  is  an  indifpenfable  DoSlrine  of  the 
Gofpel. 

2.  S.  N.  fets  out,  in  his  Letter,  P.  4,  with 
a  Profeilion  to  try  the  leading  Principles  of  the 
^takers  by  PJight  Reafon,  and  Scripture,  or 
as  he  afterwards  expreiTes  it,  the  true  Senfc 
of  Scripture.  Upon  this,  I  obferved,  that 
without  Divine  Illumination,  Man  has  not 
fuiEcient  Ability  to  afcertain  the  genuine  Senfe 
of  doubtful  and  difputed  Texts,  which  are 
very  numerous,  and  mentioned  in  Proof,  the 
Diveriity  of  Senfes  wherein  thofe  Texts, 
are  underflood,  by  Perfons  apparently  of  equal 
Sincerity,  and  of  the  befl  natural  and  acquired 
Parts,  under  the  fame,  as  well  as  different 
Denominations,  as  plain  Indications,  that  the 
I  2  Affiftance 


(    1^8    ) 

Afliflance  of  the  Divine  Author  himfelf  is 
requifite  to  the  right  Underftanding  of  them. 
I  alfo  Ihewed,  that  Man's  Reafon  is  too  much 
clouded,  and  biaffed  by  his  Paffions  and 
Prepofleflions,  to  be  juflly  denominated  Right 
Reafon^  and  inflanced  its  Diverfity  concerning 
fpiritual  Matters,  and  its  Mutability  in  the 
fame  Perfons  ;  alfo  that  Right  Reafofi  is  Truth^ 
UHchangeahly  the  fame,  and  incapable  of  Error, 
and  therefore  exifts  only  in  the  Divine  Nature, 
■wtiich  Men  muft,  in  Meafure,  become  Par- 
takers of  in  order  to  the  Re(flification  of  their 
fallen  and  fallible  Reafon. 

Inflead  of  either  acknowledging,  or  dif- 
proving  this,  S.  N.  now  profefTes  to  bring  the 
leading  Sentiments  of  the  fakers,  a  fecond 
Time,  to  the  Bar  of  Right  Reafon  and  the 
true  Senfe  of  Scripture ;  but  he  forgot  that  he 
ought,  in  the  frji  Place,  to  prove,  that  he 
hath  thefe  infallible  Criterions  in  PofTeflion. 
"  A  Man,"  fays  Sir  William  Temple,  "  that 
*'  tells  me  my  Opinions  are  abfurd  or  ridi- 
*'  culous,  impertinent  or  unreafonable,  becaife 
**  they  differ  from  his,  feems  to  intend  a  Quar- 
*'  rel  inftead  of  a  Difpute,  and  calls  me  Fool 
**  or  Madman  with  a  little  more  Circumftance  ; 
*'  though  perhaps  I  pafs  for  One  as  well  in  my 
*'  Senfes  as  he  ;  as  pertinent  in  Difcourfe,  and 
*'  as  prudent  in  Life.  Yet  thefe  are  the  com- 
"  mon  Civilities  in  religious  Argument,  of 
*'  fufEcient  and  conceited  Men,  who  talk 
*'  much  of  Right  Reafon,  and  mean  always 
"  their  own,  and  make  their  private  Imagi- 
•'  nation  the  Meafure  of  general  Truth." 
Obfervations  on  the  United  Provinces,  Page  226. 

Refpeding 


(      129      ) 

Refpecfling  the  Scriptures,  we  are  fo  far 
from  lefTening  them,  or  oppofing  the  true 
Senfe  of  them,  that  we  verily  beUeve,  and 
fincerely  afTert,  that  the  Holy  Spirit,  in  what 
Degree  of  Illumination  foever  it  appears,  never 
can  contradicfl  them  ;  for  Difference  in  Degree 
makes  no  Contrariety.  It  is  the  private^  or 
particular.  Interpretation  of  Man  without  D'l^ 
vine  Illumination^  that  we  objecfl  to,  as  infuffi- 
cient  to  allure  the  Senfe  of  difputed  Scriptures. 
Beiides  Man's  natural  Inability,  the  various 
Prejudices,  the  prevailing  Paffions,  the  diffe- 
rent Interefhs,  and  the  diverfe  Le9.ders  of  the 
People,  all  contribute  to  give  different,  and 
fometimes  oppofite  Senfes  of  the  Sacred  Text. 
Many  have  the  Words  of  the  Spirit  in  Scrip- 
ture, who  have  not  the  Mind  of  the  Spirit  in 
their  Hearts. 

3.  Neither  Nature  nor  Education  can  give 
a  Man  the  Senfe  of  the  Holy  Ghofl,  nor,  of 
Confequence,  interpret  its  Expreffions  with 
Certainty.  It  is  therefore  truly  alferted,  not 
only  by  the  S^uakers^  but  alfo  by  Abundance 
of  diflinguifhed  Writers  of  various  Profeflions, 
ancient  and  modern,  that  the  internal  Illu- 
mination of  God's  Holy  Spirit  is  abfolutely 
neceffary  to  every  Man,  in  order  to  his  right 
Underllanding  of  the  Scriptures.  Let  me 
advance  a  few  out  of  many  more  now  before 
me. 

"  The  Holy  Scriptures  opened  by  the  Holy 
"  Spirit,  fhew  Chrifl  unto  us  ;  the  Holy  Spirit 
"  is  therefore  the  Opener  of  the  Scriptures." 
Theophyladl  in  Joan.    10. 

"  What  Men  fet  forth  from  human  Senfe, 
"  may  be  perceived  by  the  Wit  of  Man  ;  but 

"  what 


(      ijo     ) 

"  what  is  fct  forth  by  the  Infpiration  of 
"  the  Divine  Spirit,  requires  an  Interpreter 
**  infpired  with  the  Hke  Spirit."  Erafmus^ 
Paraph,  in  2  Peter  i.  20,  21.  And  Coll,  in 
Jxthuophagia  prope  Finem,  he  fays,  "  They 
**  expound  the  Sacred  Writings  from  the. 
**  Pulpit,  which  no  Man  can  either  rightly 
**  underjland^  or  pr  oft  ably  teach  without  the 
*^  Infpiration  of  the  Holy  Spirit," 

"  The.  Scriptures  are  of  no  private  Interpre- 
**  tation ;  i.  e.  not  of  every  private  Man's 
**  Interpretation  out  of  his  own  Brain,  becaufe 
*'  they  were  didated  by  the  Holy  Ghoft  ;  and 
**  by  the  Holy  Ghofl,  the  Meaning  of  the 
**  HolyGholl  in  them  only  can  be  expounded." 
Obad.  Watkers  Difc.  concerning  the  Spirit  of 
Martin  Luther y  P.   97. 

**  The  Scriptures  are  not  to  be  underflood, 
**  but  by  the  fame  Spirit  by  which  they  were 
**  written."      Luther^  Oper.  Tom.   2.  P.   309. 

**  The  Spirit  of  God,  from  whom  the  Doc- 
*'  trine  of  the  Gofpel  proceeds,  is  the  only  true 
**  Interpreter  to  open  it  to  vis."  Calvin\  Com. 
in  I  Cor.  ii.    14c 

"  The  Apoflle  teacheth,  i  Cor.  1.  that  the 
**  Scripture  cannot  be  apprehended  and  under- 
•*  Hood  but  by  the  Holy  Spirit."  ZanchiuSy 
Be  Sacra  Scriptura,  Tom.  viii.  P.  430. 

*'  The  Things  of  the  Spirit  of  God,  are 
"  underflood  and  perceived  by  the  powerful 
**  Infpiration  of  the  Holy  Spirit  alone."  Be^a^ 
Anotat.  in    i   Cor.  ii.    14.  c 

**  As  the  Scriptures  were  v/ritten  by  the 
*-\  Spirit  of  God,  fo  mufl  they  be  expounded 
'*  by  the  fame.  For,  without  that  Spirit,  wc 
"  have  neither  Ears  to  hear,  nor  Eyes  to  fee. 

"  It 


(     131     ) 

"  It  is  that  Spirit  that  openeth,  and  no  Man 
"  fliutteth,  the  fame  fliutteth,  and  no  Man 
"  openeth."  Biihop  JeweFs  Defence  of  the 
Apology,  P.   72. 

"  The  outward  Reading  of  the  Word,  with- 
"  out  the  inward  Working  of  his  Spirit,  is 
"  nothing.  The  precife  Pharifees,  the  learned 
"  Scribes,  read  the  Scriptures  over  and  over 
"  again ;  they  not  only  read  them  in  Books, 
"  but  wore  them  on  their  Garments ;  they 
"  were  not  only  taught,  but  were  able  to  teach 
"  others.  But  becaufe  this  Heavenly  Treacher 
"  had  not  inJlruBed  them^  their  Underftanding 
"  was  darkened  ;  their  Knowledge  was  but 
"  Vanity."  Arch-bifliop  Sandy  s  Sermons, 
printed   161 6,  P.  48. 

"  The  Holy  Men  of  God  fpake  as  they 
"  were  moved  by  the  Holy  Ghoil ;  it  fol- 
"  loweth,  that  all  the  Scripture  ought  to  be 
"  expounded  by  God,  becaufe  it  is  infpired  of 
"  God — We  do  acknowledge,  that  all  Means 
"  are  vain,  unlefs  the  Lord  give  Eyes  to  fee; 
"  to  whom,  therefore,  the  Prophet  made  his 
"  Prayer,  Open  mine  Eyes^  that  I  may  fee  thy  Pfal.  cxis 
"  JVonders  of  thy  Law.'''  Rainolds's  Confer- 
rence  with  Hart,  P..  81. 

"  The  internal  Light  whereby  we  come  to 
"  fee  the  Senfe  of  the  Scripture,  is  the  Holy 
"  Spirit."  Weemfe\  Chriflian  Synagogue, 
Lib.   i.   P.   31. 

"  The  Anointing  of  the  Holy  Spirit,  teach- 
"  eth  the  Faithful  to  underftand  thofe  Truths, 
"  which  they  have  received  from  the  Apoftles." 
Ameftus^  Bellarm.  enervatus.  Lib.  i.  C.  v. 
N.  32,  P.  60. 

"  It 


(     «32     ) 

**  It  is  not  pofTible  that  fuper-natural  Know- 
"  ledge  fhould  be  rightly  received,  without 
**  fuper-natural  Light.'*  Fra,  Rous^  Interiora 
regnia  Dei  Coeleft.  Academ.  Chap.  ii.  P.   12. 

"  God  is  the  Author  of  all  Divine  Truth, 
*'  and  of  the  Difcovery  of  it  made  to  us.  An 
*'  inward  enlightening  and  irradiating  the 
*'  Mind  by  the  Holy  Spirit,  is  abfolutely  ne- 
*'  ceiTary  for  the  Apprehending  of  the  Divine 
**  Myfteries,  which  are  contained  in  the  Doc- 
*'  trines  of  the  Gofpel."  JoJon  Edwards's  Free 
Difc.  concerning  Truth  and  Error,  P.  481. 

"  In  Regeneration,  the  Underftanding  is 
**  illuminated  by  the  Holy  Spirit,  that  it  may 
*'  underftand  both  the  Myfteries  and  Will  of 
*'  God."  The  Helvitian  ConfefTion,  and  Ex- 
pof.     Fidei  Chriftinae,  Chap.  ix. 

"  The  Gift  of  interpreting  Scripture,  ic 
"  not  of  human  Prudence,  but  of  the  Holy 
*'  Ghoft."  Wirtembergica  ConfefTio,  de  Sacra 
Scriptura,  in  Corp.  ConfelT. 

"  We  acknowledge  the  inward  Illumination 
*'  of  the  Spirit  of  God,  to  be  neceffary  for 
**  the  faving  Underftanding  of  fuch  Things  as 
*'  are  revealed  in  the  World."  ConfefTion  of 
Faith  by  the  Aflembly  of  Divines  at  Wejlmin- 
Jier^  fince  approved  by  the  Kirk  of  Scotland^ 
and  the  fame  with  that  of  the  Independents^ 
and  particular  Baptifts. 

4.  Page  5.  S.  N.  faith,  in  his  Note,  that 
/  charge  him  with  Ignorance  and  Defign.  My 
Words  are,  Ignorance  or  Defign.  Ignorance  ; 
if  he  really  thinks  Barclay  means,  the  internal 
Illumination  of  the  Spirit  in  one  Man's  Breaft, 
15  an  Evidence  of  it  to  others.  Defign  ;  if  he 
really  underftands  his  Meaning,  and  wilfully 

perverts 


I     ^33    ) 

perverts  it.  Barclay's  AfTertion,  that  neither 
the  Scriptures,  nor  the  natural  Reafon  of  Man, 
are  a  7Jiore  noble,  or  certain  Rule  or  Touchjione, 
than  the  immediate  Revelation  of  God's  Holy 
Spirit,  relates  only  to  fuch  as  are  fenfible  of  its 
immediate  Revelations,  and  to  the  Evidence 
of  thefe  Revelations  in  the  Parties  themfelvcs 
to  whom  they  are  immediate.  To  thefe  he 
afTerts,  they  are  more  noble,  becaufe  Divine, 
and  more  certain,  becaufe  immediate,  than  their 
own  private  Interpretation,  of  Scriptures,  by 
Reading  and  Study,  without  the  Illumination 
of  the  Holy  Spirit,  can  be.  The  Spirit  07tly 
can  afcertain  the  Senfe  it  intends.  Sometimes 
it  communicates  a  literal,  fometimes  an  alle- 
gorical Senfe,  a  diredt,  or  an  alluiive  Senfe,  a 
theoretical,  or  an  experimental  Senfe.  Men 
are  liable  to  miftake  one  for  another,  and  with- 
out a  Senfe  of  the  Spirit,  muft  often  mifs  of 
the  Mind  of  the  Spirit. 

In  the  next  Propoiition,  Barclay  demon- 
flrates  the  Truth  of  his  Affertion,  by  fhewing 
from  I  Cor.  xii.  12,  &c.  that  though  the 
Body  or  Church  of  Chrifl  is  one,  it  is  com- 
pofed  of  many  Members,  who  have  each  their 
feveral  Services  appointed,  and  direcfled  by  the 
Holy  Spirit  in  that  Body  ;  and  each  muft 
therefore  attend  to  the  Spirit  for  his  own  proper 
Direction.  He  afterwards  inftances  the  ipecial 
Duties  of  Particulars  in  the  Church.  Barclay 
therefore  gives  frequent  Advices,  to  a  Waiting 
for,  and  due  Attention  to,  the  Holy  Spirit ; 
which  S.  N.  P.  5,  feems  fo  out  of  Temper 
with,  that  he  treats  them  as  bold  Dicftates, 
terrible  Impofitions,  and  eathufiaflic  Delu- 
fions  of  fatal  Tendency. 

5-  P-  7- 


(     134    ) 

5.  P.  7.  He  profefles  to  untie  what  he  calls 
the  Gord'ian  Knot  of  ^akerifm^  by  obferving, 
that  the  true  Senfe  of  the  Scriptures,  is  of  equal 
Authority  with  Divine  Manifeftations,  and 
that,  as  the  Scriptures  were  given  forth  by  the 
Apoilies,  whom  we  allow  had  the  Spirit  in  a 
greater  Degree  than  any  in  this  Age,  therefore 
he  concludes,  upon  our  Principles,  the  true 
Scnfe  of  the  Scriptures,  is  a  nobler  Rule  of 
Judgment  in  Religion,  than  our  owfi  prete?ided 
inward  Divine  Revelations. 

We  are  well  apprized  of,  and  have  always 
afferted,  greater  and  lefTer  Degrees  of  Divine 
Illumination  have  been  communicated  to  diffe- 
rent perfons  ;  but  we  alfo  believe  there  cannot 
be  any  Contrariety,  Clafliing,  or  DifTonance 
in  any  of  its  Degrees  ;  becaufe  it  is  from  one 
and  the  fame  Spirit,  and  in  what  Degree  foever 
it  appears,  it  ijpeaks  one  and  the  fame  Thing, 
in  point  of  Congruity,  and  carries  its  own 
Divine  Authority  with  it  in  every  Degree. 
Hence,  to  fuppofe  a  D'lfagreement  between  one 
Degree  of  it  and  another,  whilft  it  can  differ 
in  nothing  but  Degree,  is  untrue  and  ahfurd. 
As  to  our  oiim^  or  any  Mans  own  pretended^  or 
any  pretended  Divine  Revelations,  we  utterly 
and  equally  difclaim,  as  being  of  any  Authori- 
ty, or  Advantage  whatfoever ;  for  fuch  mere 
Pretenfions  are  altogether  as  unequal  to  difcover 
and  affure  the  true  Scnfe  of  dubious  Parts  of 
Scripture,  as  the  unenlightened  Reafon  of  the 
natural  Man.  It  is  a  vain  Thing  in  any  Perfbn 
to  pretend  he  has  the  true  Se?ife  of  the  Holy 
Scriptures,  whilft  his  Performances  demon- 
ftrate   his    Miftakes  concerning  it;   which  is 

evidently 


(     '35     ) 

evidently  the  Cafe  with  our  prefent  Oppofer, 
as  I  fliall  make  more   fully  appear  by  and  by. 

6.  When  any  prefs  their  own  particular 
Opinion  of  the  Senfe  of  any  Part  of  Scripture, 
as  the  true  Senfe  of  the  Holy  Gholl,  yet  deny 
all  Senfe  of  the  Holy  Gholl  in  their  Hearts, 
who  that  obferves  a  Diverfity  of  Senfes 
amongft  thefe,  can  give  Credit  to  their  AiTer- 
tions  ?  But  they  allege,  the  Scripture  is  infal- 
lible.  I  allov/  it ;  but  how  is  its  true  Senfe  to 
he  infallibly  conveyed  to  every  Reader  ?  By 
human  Study  and  Inftrudion  ?  That  has  led 
into  all  the  Differences  and  Difagreements 
about  it.  The  plain  Truth  of  the  Matter  is, 
nothing  but  the  Spirit  of  Divine  Wifdom, 
whence  the  Scripture  came,  can  give  the 
genuine  Senfe  of  it.  For,  "  The  Things  of  j  cor.  n. 
"  God  knoweth  no  Man,  but  the  Spirit  of  n- 
*'  God."  What  is  the  Infallibility  of  Scripture 
to  him,  who  has  not  the  infallible  Senfe  of  it  ? 
If  all  had  this^  who  have  the  Scriptures,  none 
could  miftake  them,  nor  differ  with  each  other 
about  them ;  yet  it  is  too  manifeft,  by  the 
Differences  amongft  Chriflians,  they  do  miftake 
them.  This  is  not  to  be  imputed  to  any  Defed 
in  the  Sacred  Writings,  but  to  the  common 
Unfitnefs  of  Men's  Underfliandings  to  difcover 
the  right  Senfe  of  them.  What  then  can  open 
it  to  Man's  Capacity  but  the  Holy  Spirit  ? 

The  Quefcion  is  not,  whether  the  Scriptures, 
as  written  by  Divine  Infpiration,  are  infallibly 
right,  for  fuch  muft  be  fo,  but  whether  every 
one  that  reads  them,  is  able  infallibly  to  under- 
ftand  them  ?  To  pretend,  if  they  are  not  clearly 
to  be  underftood  without  the  Aflifcance  of  the 
Spirit,  they  are  given  in  vain,  is  to  contradicl 

the 


(    136    ) 

X  Cor.  xii.  tlie   Scripture,    which  declares    that,    "  The 
'■  "  Manifeftation  of  the  Spirit  is  given  to  every 

"  Man  to  profit  withal."  It  may  as  truly'We 
afTerted,  that  the  Divine  Being,  whilft  he 
knows  we  are  in  Darknefs,  gives  us  a  Chart  to 
direcfl  our  Way,  and  at  the  fame  Time  with- 
holds the  Light,  by  which  alone  we  can  dif- 
cover  its  true  Contents  ;  which  is  merely  to 
m.ock  and  tantalize  us,  and  alfo  to  render  our 
Situation  worfe  than  that  of  the  Jews ;  for  all 
the  written  Precepts  of  their  Law  were  plain 
.  Neh.  ix.  7.  and  evident ;  yet  God  gave  them  of  his  good 
Spirit  to  ifiJiruB  them ;  all  the  written  Dodlrines 
of  the  Gofpel  are  not  fo^  and  is  not  the  Holy 
Spirit  as  requifite  to  us  as  it  was  to  them? 

7.  Scripture  Dodlrines  are  of  divers  ClafTes. 
They  exhibit  jufl  Morals,  and  benevolent 
Condudl  between  Man  and  Man,  in  a  Manner 
fuperior  to  the  beft  Ethic  Writers  in  all  Ages 
and  Nations.  Thefe  are  generally  and  judly 
allowed  to  be  of  natural,  univerfal,  and  unal- 
terable Obligation,  and  are  fufEciently  plain 
and  clear  to  the  common  Senfe  of  every  Man. 
But  Matters  relating  to  Faith  and  Worfhip, 
having  admitted  of  many  circumftantial  Addi- 
tions and  Alterations,  according  to  the  diffe- 
rent Difpenfations  of  Divine  Wifdom,  have 
not  been  fo  level  to  Men's  Underftandings, 
nor  have  they  been  fo  united  in  Judgment 
concerning  them,  as  in  the  Cafe  of  moral 
Duties.  Ever  fince  the  colledled  Publication 
of  the  New  Teflament,  Differences  in  Opinion 
about  the  true  Senfe,  efpecially  in  Matters  of 
Faith,  have  fubfifted  and  abounded  ;  and  what 
can  determine  thefe  Differences  ?  The  learned 
A,  faith,  fuch  a  Text  means  fo  and  fo.     The 

learned 


(     M7    ) 

learned  B.  aflerts,  it  is  to  be  accepted  in  a 
different,  perhaps  a  contrary  Senfe.  They 
apply  to  the  Context,  and  remain  ftill  as  diffe- 
rent in  Opinion,  and  as  pofitive  of  being  in 
the  Right.  They  recur  from  Text  to  Text, 
and  from  Critic  to  Commentator,  till  they  have 
exhaufled  every  one  they  can  find,  or  force  to 
their  Purpofe,  and  ftill  remain  equally,  if  not 
more  at  a  Diflance  than  at  the  Beginning.  What 
is  there  left  to  determine  the  Matter  ?  Will 
Churches  or  Councils  do  it  ?  They  jangle  from 
Year  to  Year,  or  from  Age  to  Age,  and  leave 
the  Difference  as  vvdde  as  they  found  it.  The 
true  Se?ife  ftill  remains  only  with  the  Divine 
Author  of  the  difputed  Texts,  and  he  alone 
is  able  to  communicate  it.  Would  it  not  be  a 
wild  Prefumption  in  either  A.  or  B.  to  boaft 
that  he'll  try  his  Opponent's  Opinion  by  the 
true  Senfe  of  the  Spirit,  and  at  the  fame  Time 
deny,  that  either  himfelf,  or  Man,  can  have 
a?iy  real  Senfe  of  the  Spirit  ?  I  have  not  here 
fuppofed  a  Nonentity,  but  a  Cafe  that  has  ftib- 
fifted  for  a  great  many  Centuries,  and  which 
miuft  always  continue,  whilft  Men  prefer 
their  own  Prejudices,  Imaginations,  and  Rea- 
fonings,  to  the  internal  Leadings  of  the  Spirit 
of  Truth. 

8.  We  hold  the  Scriptures  to  be  a  Rule  to 
all  that  have  them,  fo  far  as  they  have  a  right 
Underftanding  of  them,  and  alfo  that  they 
are  adequate  to  the  Purpofe  intended  by  them; 
but  we  cannot  aver,  they  are  the  fole^  the  pri- 
mary, and  the  univerfal  Director  of  Mankind 
in  Matters  of  religious  Duty.  i.  They  are  not 
the  fole  DireBor ;  becaufe  the  Spirit  of  God 
in  the  Heart  and  Confcience  of  Man  is  alfo  an 

undeniable 


(     «38     ) 

undeniable  DirecSlor.  2,  They  are  not  the 
primal^  DircBor ;  becaule  the  Ilkimination  of 
the  Ploly  Spirit  that  gave  them  forth  is  requi- 
fite  to  open  the  true  Senfe  of  thofe  numerous 
Parts  of  them,  about  which  the  Apprehenlions 
of  Men  fo  much  differ.  The  Spirit  alfo  from 
which  the  Scriptures  came,  is  original,  and 
therefore  primary  to  them ;  and  as  the  Spirit 
only  can  open  its  own  true  Senfe  included  in 
them,  they  2irt  fecondary  to  the  Spirit,  as  an 
Inflrument  in  its  Hand.  3.  They  are  not  the 
univerfal  Dire£for ;  becaufe  it  is  not  probable 
that  One  in  Ten,  if  one  in  Twenty,  of  Man- 
kind, have  ever  had  the  Opportunity  of 
poflefTing  them.  Seeing  therefore  this  is  the 
Cafe,  they  cannot  properly  be  pronounced,  the 
complete^  adequate^  univerfal  Ride  of  Mankind. 

Hence  we  efleem  them  the  fecondary  Rule 
or  Guide  of  Chriflians,  which  being  Divinely 
communicated  for  the  Ufe  of  all  to  whom 
they  may  come ;  and  alfo  being  intrinfically 
fuperior  in  Excellence  to  all  other  Writings, 
we  prefer  them  above  all  others,  and  as  thank- 
fully accept,  and  as  comfortably  ufe  them,  as 
any  People  upon  Earth ;  verily  believing,  with 
Rom.  XV.  4  the  Holy  Apoftle,  that  they  "  were  written 
"  for  our  Learning,  that  we,  through  Pati- 
*'  ence,  and  Comfort  of  the  Scriptures  might 
"  have  Hope." 

This  is  not  to  depreciate  the  Scriptures,  but 
to  hold  them  in  their  proper  Place,  and  due 
Superiority  to  the  Works  of  Men,  and  Subor- 
dination to  their  Supreme  Communicator,  and 
only  fure  Expounder.  For  the  Holy  Spirit  is 
requilite  to  the  right  Ufe  of  them,  ao  the 
Agent   to    the    Inilrument;    and  what  is  an 

Inflrument 


(     139    } 

inflrument  without  a  Hand  to  guide  and 
enforce  it  ?  And  which  is  fuperior,  the  Agent 
or  the  Inflrument  ?  The  Holy  Spirit  is  the 
original  Vfifdom  wdience  the  Scriptures  came, 
and  the  fble  Power  that  can  open,  and  give 
right  EfFeds  to  them,  ne  Spirit  of  Truth  is  John  xvi. 
given  to  guide  into  all  Truth  ;  is  the  only  Thing  ^^" 
that  can  do  it,  and  conlequently  the  Supreme 
Guide  afforded  to  Mankind.  It  is  both  unwar- 
rantable and  irrational,  to  ailert  any  Thing 
elfe  is  the  fole,  or  primary  DireBor^  whilil 
the  Spirit  of  God  is  communicated  for  that 
Purpofe. 

The  fame  Scripture-Truths  appear  as  difi"e- 
rently  to  each  Perfon,  as  their  Underflandings 
differ  one  from  another.  Human  Inteliecls 
therefore  mufl  be  redlified,  to  enable  them  to 
fee  thofe  Truths  in  the  fame  Senfe.  The 
Redlifier  is  the  Spirit  of  Truth,  which  alone 
can  unite  them  in  the  true  Senfe. 

We  flick  not  to  ftyje  the  Scriptures  collec- 
tively, a  Divine y  or  Chrijiiari  Ride;  but  we 
object  to  call  them,  The  Rule  of  Faith  and 
FraSlicey  left  that  fhould  be  underftood  to 
imply  we  are  to  look  for  nothing  further  to  be 
our  Guide  or  Leader.  The  Scriptures  them- 
felves  abundantly  teftify,  there  is  fomething 
fuperior  to  them,  which  ali  ought  to  look  for, 
and  attend  unto  ;  that  is,  the  Holy  Spirit  of 
the  Supreme  Legiflator  of  Men,  and  Prime 
Author  of  the  facred  Writings  ;  in  and  by 
whofe  Light  and  Power  they  are  made  inftru- 
mentally  ufeful,  and  adequate  to  the  Purpofes 
intended  by  them.  Like  a  good  Sun-dial,  they 
are  true  and  perfedl  in  their  Kind,  that  is,  as 
Writings  ;  but,  refpedling  the  Parts  difierently 

underftood » 


(      HO     ) 

tinderflood,  they  may  juftly  bear  die  fame 
Motto  with  the  Dial,  *  Noti  fine  Liimine,  For 
as  the  Dial  without  the  Caft  of  the  Sun-beams, 
has  not  its  proper  Ufe,  to  tell  the  Time  of  the 
Day  ;  neither  doth  the  ambiguous  Text  anfwer 
its  true  End,  infallibly  to  communicate  the 
Mind  of  the  Holy  Spirit  to  different  Under- 
ftandings,  except  the  luminous  Beams  of  the 
Sun  of  Righteoufnefs  difcover  it  to  the  attentive 
Mind. 

9.  Our  Oppofers  call  the  Scriptures  the 
primary  Rule,  We  allow  it  is  the  primary 
written  Rule,  and  in  all  Difputes  betwixt 
them  and  us,  we  abide  by  its  Decilion,  accord- 
ing to  our  underftanding  of  the  Senfe  of  it, 
which  they  profefs  to  do  likewife  by  theirs. 
In  all  publick  Differences  therefore  we  refer 
intentionally  to  the  fame  Rule  with  them. 
But  we  have  both  plain  Scripture  and  Expe- 
rience to  fupport  our  Belief,  that  refpecling 
the  particular  Duty  of  Individuals,  every  one 
hath  in  his  own  Bread,  a  nearer  and  more  cer- 
tain Rtile  or  Guide  of  Confcience  than  the 
Scriptures  ;  the  Alanifejiation  of  the  Spirit  given 
to  every  Man  to  profit  voithal,  which  duly 
obferved,  gives  a  right  Interpretation  of  Scrip- 
ture, fo  far  as  is  neceffary  for  them,  and  alfo 
the  trueft  Senfe  ov  each  particular  Perfon's 
Duty  to  him.  When  a  Perfon  feels  the  faith- 
ful Witnefs  of  God  in  his  Confcience,  con- 
demning him  for  what  is  wrong,  and  approving 
Jiim  for  what  is  right,  does  he  not  find  it  to 
fpeak  more  clearly,  particularly,  and  convidl- 
ingly  to  his  Cafe  and  State,  than  he  can  read 
it  in  the  Scriptures  ?    Can  he   then  conclude, 

that 

*  Ufclcfs  without  Linht. 


(  HI  ) 

tliat  this  truly-diftinguifliing  and  mofl  flrik- 
ing  Witnefs,  is  lefs  than  that  Spirit  of  Truth^ 
or    Comforter^    which    coiivlncet'b   the  World  ofjohnwl. 
Sin,  of  Right eouftiefs,  and  of  fudgment  ? 

Speaking  of  PerfonS  unenUghtened,  I  ob- 
ferved  that  "  every  Man's  Senle  of  Scripture, 
"  is  his  Scripture,  and  when  he  propofes  his 
"  Opponent  ihall  be  determined  by  Scripture, 
"  he  means  according  to  his  own  Apprehenhon 
"  of  the  Senfe  of  it."  This  S.  N.  apphes 
equally  to  Mens  Apprehenfions  of  the  Illu- 
minations of  the  Spirit  within  them ;  and  I 
allow,  it  holds  equally  againfh  thofe  Preten- 
ders to  the  Spirit's  Illuminations,  who  are  in 
Reality  void  of  them  ;  but-it  will  by  no  Means 
conclude  againfl  the  really  Enlightened ;  nor 
will  his  following  Argument  prove  that  no 
Man  is  enlightened.  "  For,"  faith  he,  P.  lo. 
**  what  John  Reeve  and  Lodowick  Miigleton 
"  thought  to  be  the  Mind  of  the  Spirit  within 
"  them,  Wiliiam  Penn  and  his  Brethren  de- 
"  nied ;  and  what  thefe  thought  to  be  the 
*'  Mind  of  the  Holy  Ghoft,  the  former  re- 
"  jecfled  as  fpurious."  This  Ihews,  that  the 
Pretenfions  of  both  Parties  could  not  be  right, 
but  not  that  neither  of  them  were  fo,  any  more 
than  it  would  prove  the  Apoflle  Paid,  and  Acfis  xiii. 
Elimas  the  Sorcerer,  or  Jeremiah  and  Hana-  j;^.^  ^^^.jjj 
niah,  equally  wrong  in  their  Pretenfions. 

When  Chrift,  after  his  Refurrecftion,  o/^;?^^Lukexxiv. 
the  Vnderfandings  of  his  Difciples  that  they 
might  underfohd  the  Scriptures,  was  not  the 
Divine  Ilium iaation  in  their  Underftandings, 
a  more  clear,  certain  and  fuperior  Evidence  of 
the  Senfe  of  them,  than  all  their  Reading  and 
Study  could  have  afforded  them,  without  fuch 
K  Illumination  ? 


4J. 


(       H2       ) 

Illumination  ?  Are  Mankind  now  become  To 
much  more  wife  and  penetrating,  than  thofe 
who  for  Years  had  the  Benefit  of  hearing  him 
who  is  perfe6l  in  Wifdom,  that  they  have  no 
Need  of  his  Afliftance  to  open  their  Under- 
ftandings  ?  Or  is  their  School  and  College 
Learning  fo  perfedl,  as  to  render  God's  Illu- 
mination quite  needlefs  ?  Are  the  innumerable 
Claihings  and  Janglings  of  the  Book-learned 
about  the  Senfe  of  Scripture,  a  Proof  of  the 
Unity  of  their  Sentiments,  and  the  Verity  of 
their  Senfe  of  difputed  Texts  ?  If  fo,  Difcord 
may  be  a  Proof  of  Harmony,  and  Fighting 
of  Agreement. 

From  what  is  paft,  I  truft,  it  will  appear 
that  our  Oppofer's  more  certain  Criterion^  P.  3. 
is  only  fuch  in  his  own  Imagination.  How 
can  that  be  the  certain  Criterion^  about  the 
Meaning  of  which  all  the  Uncertainty  arifes  ? 
It  is  certain,  without  Divine  Illumination, 
every  Reader  of  Texts  of  a  dubious  Senfe, 
accepts  them  in  the  Senfe  his  PrepofTeflions 
make  for  him ;  which  is  the  Caufe  of  the 
innumerable  Differences  amongfl  profefling 
Chriftians.  R,  Barclay  therefore  juftly  denies, 
that  Divine  iwward  Revelations  are  to  be  fub- 
jedled  to  the  Teft  either  of  the  outward  Tefti- 
mony  of  the  Scriptures,  or  of  the  natural 
Reafon  of  Man,  as  to  a  more  noble ^  or  certain 
Rule  or  Touchjione. 


CHAP. 


CHAP.     XII. 

I.  S.  N.'s  Reafonhig  ?iot  pertinent.  2.  His 
charging  i7ie  with  Mijiake^  an  EfTor  of  his 
oijun.  3.  His  Obfervation  anfwered.  4. 
His  Mif-co?iJIruBi(f^  and  Mif-application  of 
2  Tim.  iii.  15,  8cc.  and  its  Antinomian 
Confeqiiences  refuted.  5.  What  true  Gof pel- 
Faith  comprehends, 

I.  13  AGE  7.  To  introduce  a  week  Argu- 
J_  merit,  ^.  N.  queries,  "  Is  the  real 
*'  Nature  of  the  Spirit  to  be  known  either  by 
"  mere  FeeUngs,  or  metaphyfical  Specula- 
"  tions  ?"  Anfw.  The  Divine  Nature  which 
the  FaithRil,  in  Meafure,  have  been  made  Par- 
takers of,  they  have  known  by  a  Divine  Senfa- 
don  of  its  Infiucnce^  communicated  only  by 
itfelf ;  as  nothing  but  the  Sun  itfelf  can  reveal 
and  impart  its  own  Light  and  Warmth. 

Ibid.  "  They  mufl  tell  us  what  thefe  Feel- 
"  ings  are  like  ?"  Anfw.  They  are  not  like 
any  Thing  the  natural  Man  is  acquainted  with. 
"  The  natural  Man  receiveth  not  the  Things  i  Cor. 
"  of  the  Spirit  of  God,  for  they  are  Foolifjnefs 
"  unto  him ;  neither  can  he  know  them,  becaufe 
"  they  are  fpiritually  difcerned." 

Ibid.  "  It  is  not  conceived,  however,  that 
"  they  can  find  out  his  EJfence.'"  Anfw.  They 
do  not  prefume  to  find  out  his  Effence.  They 
are  content  with,  and  thankful  for,  the  Dil- 
penfations  he  is  pleafed  to  make  of  his  Influence  ; 
which  this  Author,  P.  8.  injudicioufly  jum- 
bles together  with  Views,  Sentiments,  Effedis, 
Produdion,  Creature,  &c.  Whereas  the /;iy^/<^- 
K  2  cnc& 


(     144    ) 

ence  {Ked  by  the  Effence  is  not  of  its  Creation, 
but  an  Emanation  of  its  own  Nature,  Power 
and  Quality,  which  produceth  thofe  EfFecfls 
in  the  Creature,  as  the  Potential  Influence  of 
the  Sun,  is  of  the  Nature  and  Quality  of  the 
Sun,  producing  its  falutary  EfFeds  in  external 
Nature,  and  fenfibly  operating  upon  fenfitive 
Creatures,  fo  as  to  enaMe  them  to  fee  by  its 
Light,  and  to  feel  the  comforting  Warmth  of 
its  Prefence,  as  well  as  truly  to  difcover  its 
Productions  in  and  around  them. 

Having  indifcriminately  confounded  Things 
that  differ,  S,  N.  proceeds  thus  to  fyllogize 
tipon  it. 

"  That  which  is  not  known,  felt  or  dif- 
*'  cerned  in  its  real  Nature,  cannot  be  a  Rule 
"  of  A6lion  to  any  One,  fuperior  to  its  own 
*'  Influence,  EflPecfls  or  Producflions. 

"  The  Holy  Spirit  is  not  known,  felt  or 
"  difcerned  in  his  real  Nature,  by  any  Sluaker 
*'  or  others,  but  only  his  hijiueiice^  Effedls,"  &c. 

"  Therefore  he  cannot  be  in  his  own  real 
"  Nature  a  Rule  of  Adion  to  them,  fuperior 
*'  to  his  own  Produdions,  Effeds  and  Influ- 
«  ence." 

This  demonflirates  how  void  of  Truth  and 
Probability  Logic  may  be  in  a  fophiftical 
Hand.  For,  How  fliould  any  Thing  be  a 
Rule  fuperior  to  its  Influence,  when  its  Influ- 
ence is  that  by  which  it  rules  ?  And  with  what 
Propriety  is  its  Influence,  and  the  Effeds  and 
Produdions  of  that  Influence  placed  under  the 
fame  Predicament  ?  This  Argument  evidently 
infinuates,  i.  That  the  Influence  of  the  Holy 
Spirit  is  no  more  of  its  real  Nature,  than  the 
Works  and  EfFeds  produced  by  it ;  which  is 

the 


{     145    ) 

the  fame  Thing  as  to  fay,  The  Influence  of  the 
Sun  in  the  Firmament,  that  is,  his  Beams^ 
which  irradiate  his  diftinguilliing  Light,  and 
flied  his  animating  Warmth,  are  no  more  of 
his  real  Nature,  than  the  Wax  he  foftens,  or 
the  Clay  he  hardens.  2.  That  the  rational 
Soul  feels  and  difcerns  the  Influence  of  the 
Spirit,  without  any  real  Senfe  of  the  Nature 
of  the  Spirit.  This  appears  to  me  jufl:  as  true, 
as  that  we  fee  by  the  Light  of  the  Sun,  with- 
out any  Perception  of  that  Light,  and  are 
corporeally  animated  by  its  Warmth,  withoiit 
ever  feeling  it.  3.  That  if  the  eflential  Ful- 
nefs  of  the  Divine  Being  do  not  come  into 
immediate  Conta(fl  with  the  Soul  of  Man,  he 
cannot  have  any  fenfible  Perception  of  God's 
Nature  by  his  Divine  Influence ;  which  is  like 
aflTerting,  that  the  powerful  Influence  of  the 
Sun  cannot  be  fenflbly  perceived  by  a  Man, 
iinlefs  the  Body  of  the  Sun  immediately  touch 
his  Body. 

2.  Having  noted  in  my  Obfervation,  P.  14, 
15,  from  Joh7i  v.  39,  that  the  Pharifees  refled 
upon  the  Scriptures,  and  w^ould  not  apply  to 
Chrifl:,  my  Opponent  anfwers,  P.  11.  "  Our 
"  Saviour,  however,  feems  to  give  a  different 
"  Account  of  the  Matter ;  for  he  frequently 
"  tells  them.  Mat.  xv.  6.  Mark  vii.  13.  that 
"  they  made  the  Word  of  God  of  none  Efl^ec^, 
"  through  their  Traditions  ;  how  then  could 
"  they  be  faid  to  reft  upon  it  ?"  Anfw.  The 
Reafon  our  Saviour  gives,  why  they  fliould, 
or  did  fearch  the  Scriptures,  is,  "  For,  in  them 
"  ye  think  ye  have  eternal  Life."  If  they 
thought  to  have  eternal  Life  in  the  Scriptures, 
they  certainly,  in  that  Senfe,  rcjled  upon  them 

for 


(     h6    ) 

for  it,  and  not  upon  Chrift,  the  only  Saviour, 
to  whom  they  would  not  come  that  they  might 
have  it.  As  to  their  making  the  Word,  or 
Command  of  God,  of  none  Effect  through 
their  Traditions,  that  was  fpoken  at  a  diiferent 
Time,  and  appears  not  to  relate  to  the  ObjedH: 
of  their  Dependence  for  eternal  Life,  therefore 
cannot  either  with  Propriety  or  Prudence,  be 
urged  in  Contradicflion  to  what  he  here  aiTerted. 
The  Text,  I  apprehend,  may  be  thus  under- 
flood.  Search^  or  rather,  ye  fearch  the  Scrip- 
tures^ for  in  them  ye  think  ye  have  eternal  Life, 
You  think  fo,  but  are  miitaken,  for  they  are 
not  the  Life,  but  come  from  the  Life,  and  they 
are  they  which  tejiify  of  me^  who  am  the  Life  ; 
yet  ye  flick  in  them  as  your  Life,  and  ye  ivill 
not  come  to  me^  the  Life,  that  ye  might  have 
Life  ;  therefore,  notv/ithflanding  your  Depen- 
dence upon  the  Scriptures,  ye  remain  in  a  State 
of  Death,  refting  upon  the  Letter  only,  with- 
out the  Knowledge  of  the  Spirit. 

3.  P.   12.  8,  N,    fays,    "  It  deferves  to  be 

"  particularly  noted,  that  our  Lord  never  once 

"  blames  them  for  not  attending  to  the  Light 

*'  within r     I  think,  it  merits  more  particular 

Notice,  that  if  he   doth  not  blame    them  in 

T'erminis^^    for  not  attending  to  it,    he    does 

more,    by    fhewing    them  the  Condemnation 

John  hi.    that  accrues  to  thofe  who   negledl:  it.     "  This 

19—21.     <t  jg  ^^^  Condemnation^  that  Light  is  come  into 

"  the  World,  and   Men  loved  Darknefs  rather 

'  "  than  Light ;    becaufe  their  Deeds  were  Evil. 

"  For    every    One^    that    doth   Evil  hateth  the 

"  Lighty    neither  cometh  to  the  Lights    left   his 

"  Deeds    fliould    be    reproved.     But    he  that 

"  doth  Truth  cometh  to  the  Lighf'    (or  attends 

*  In  Terms.  tO 


{     '47    ) 

to  it)  "  that  his  Deeds  may  be  made  manifeft, 

"  that    they  are  iJDroiight  in   God^^      That   is, 

mider     the    Influence    of     his    Spirit.     For, 

"  God,"  faith  the  Apoftle,  "  who  commanded  *  Cor.  iv. 

*'  the    Light  to  Ihine  out  of  Darknefs,  hath 

"  f Dined  in  our  Hearts^  to  give  the  Light  of  the 

"  Knowledge  of    the   Glory  of    God,    in  the 

"  Face  of  Jefus  Chrift." 

The  Light  of  God  f Dining  in  the  Hearty  is 
certainly  a  Light  within^  and  this  Light  comes 
in  the  Face,  or  Appearance,  of  Jefns  Chrifl:, 
which  Appearance  therefore,  miifl  be  within^ 
and  ought  in  Duty  to  be  attended  to. 

4.  Ibid.  I  am  unjuflly  charged  with  a 
Defign  to  lejfen  the  Importance,  and  fliew  the 
Iniufficiency  of  the  Scriptures  ;  becaufe  I  faid, 
that  "  though  they  are  fufficient  to  make  the 
"  Man  of  God  perfedl,  through  Faith  which 
"  is  in  Chrifl  Jeflis,  yet  they  are  not  able  to 
"  make  th.Qfnful  Man^  the  corrupt  Man  perfect, 
"  who  hath  not  this  Divine  Faith  of  the  Ope- 
"  ration  of  God,  by  which  the  Vidlory  is 
"  obtained."  Againft  this,  S.  N.  cites  2  Tim. 
iii.  15 — 17,  and  faith,  "  Paul  then  here  a/ferts^ 
"  that  the  Scriptures  are  able  to  make  a  Perfon 
"  (who  was  not  fo  before,  or  was  not  fo  with- 
"  out  them,  and  mujl  therefore  be  fnful  and 
*'  corrupt)  wife  mito  Salvation,  or  in  other 
"  Words,  a  Man  of  God,  through  Faith,  b'r." 

If  to  perfecfl  the  Man  of  God,  and  to  change 
the  corrupt  Sinner  into  a  Man  of  God,  be  the 
lame  Thing ;  or,  if  the  Man  of  God,  and  the 
finful  Man ;  the  Regenerate,  and  the  Unre- 
generate  ;  the  Prophet,  and  the  Profligate  ;  be 
One  and  the  fame,  the  Apoftle  faith  it ;  but  if 
they    are    not    fb,    he    aferts    no  fuch    Thing. 

Writing, 


{     h8     ) 

Writing,  in  this  Place,  to  his  beloved  Bro- 
ther in  Chrifl,  Timothy^  who  in  his  former 
Epiftle,  he  iftyles  a  Ma7i  of  God^  he  addrelTes 
t  Tim.  vi.  \^Ym.  in  particular  with  this  Expreffion  :  "  From 
"  a  Child  thou  hafl  known  the  Koly  Scrip- 
'■  tures,  which  are  able  to  make  thee  wife  vmto 
*■  Salvation,  through  Faith  which  is  in  Chrift 
*'  Jefus.  *  All  Scripture  given  by  Infpiration, 
*'  is  profitable  for  Docftrine,  for  Reproof,  for 
"  Corredion,  for  Inftru6lion  in  Righteoufnefs, 
"  that  the  Man  of  God  may  be  perfB^  thoroughly 
"  furntfhed  unto  all  good  Works."  This 
cannot  with  Propriety  be  extended  to  any  but 
Timothy^  and  fuch  as  Timothy;  true  Believers 
in,  and  Followers  of  Ghrill:.  To  add  Wifdom 
to  the  Man  of  God,  the  regenerate  Man,  in 
order  to  his  Perfe6lion  in  Divine  Knowledge, 
appears  to  me  a  very  different  Thing  from  the 
making  a  finful  corrupt  Man  Holy,  or  turning 
a  grofs  and  miferable  Sinner  into  a  Saint ;  for 
this,  according  to  Scripture,  is  the  peculiar 
Work  of  the  Holy  Spirit  j  as  I  have  already 
made  appear. 

The  Scriptures  Timothy  had  been  inflrucled 
in  from  his  Childhood,  could  hardly  be  any 
other  than  thofe  of  the  Old  Teftament ;  and 
all  they  could  here  be  meant  to  do  for  the  Man 
of  God,  mufl  be  to  afford  him  Inftrudlion  in 
the  Way  of  Righteoufnefs  ;  to  add  to  his  own 
Experience,  the  Experiences  of  thofe  before 
him  in  that  Line.  For  to  fuppofe  they  were 
fufficient  to  regenerate  and  perfe(5l  the  finful 
corrupt  Man,  is  more  than  they  are  able  now 
to  do,  even  with  the  New  Teflament  added  to 
them. 

The 

*  I  cite  this  as  it  ought  to  be  tranflated. 


(     H9    ) 

The  finful  corrupt  Man  is  certainly  he  that 
abides  in  iinful  Pracftices  ;  and  the  Apoille 
faith,  "  He  that  committeth  Sin  is  of  the  i  John  iii 
"  Devil."  Will  S.  N.  affert,  that  tbe  Ma?t  ^' 
of  God,  and  he  who  is  of  the  Devil,  are  the 
fame  ?  Then  Chriil  and  Belial  are  united  in 
the  fame  Perfon,  Light  and  Darknefs  may 
accord  with  each  other,  and  that  which  fepa- 
rates  from  God  may  be  joined  to  him. 

I  do  not  think  fo  injurioully  of  my  prefent 
Antagonift,  as  to  believe  he  really  intends 
what  the  Dodlriiae  I  oppofe  ultimately  refults 
in  ;  but  I  judge  this  a  proper  Opportunity  to 
caution  againft  fuch  corrupt  and  dangerous 
Pofitions  as  fbme  have  publickly  avowed. 

1.  That  Man,  at  the  fame  Time  he  is  adu- 
ally  unrighteous  in  himfelf,  is  righteous  in 
Chrifl.  That  is,  he  is  not  what  he  is  in 
Reahty,  but  what  he  perfuades  himfelf  to  be, 
by  a  falfe  Imagination  concerning  the  Sacrifice 
of  Chrifl ;    like   that  Generation   who  are  pure 

in  their  own  Eyes,  yet  are  ?iot  wajhed  from  their  Pre  v.  xxx, 
Filthinefs.  '  '^* 

2.  That  the  fupreme  Effence  of  immutable 
Truth,  looks  upon  Man  in  a  falfe  Light; 
efteeming  him  pure,  whilfl  he  knows  him  to 
be  finful  and  corrupt. 

3.  That  Chrift,  the  Truth,  is  a  falfe  Me- 
dium, ihewing  the  States  of  Men  contrary  to 
what  they  are  in  Reality. 

4.  That  Man  is  the  Servant  of  Chrift,  whilft 
he  is  under  the  Influence  of  Antichrift ;  that 
he  is  imputatively  Holy,  whilfl  he  is  ruled  by 
the  Author  of  Pollution,  the  Adverfary  of  all 
Hohnefs  ;  and  that  he  is  adling  in  the  Will  of 
God,    whilfl  he  is  doing  the   \Vorks   of    the 

Devil  : 


{     '5°    ) 

Rom.  vi.  Devil  ;  notwithftanding  we  read,  "  To  whom 
"  ye  yield  yourfelves  Servants  to  obey,  his 
"  Servants  ye  are  to  whom  ye  obey ;  whether 
''•  of  Sin  unto  Death,  or  of  Obedience  unto 
"  RighteoufneiG." 

It  is  a  vain  Deluiion  for  any  to  expe6l,  that 
Purity  in  the  higheft  Perfedion  fliould  unite 
with  them,  whilft  they  remain  In  the  very 
Caufe  of  Separation  from  him.  Sin  made  the 
Separation  at  firil,  and  the  Continuance  of  it 
continues  the  Separation.  If  it  be  queried, 
Did  not  Chrill  die  to  reconcile  Sinners  to  God? 
I  anfvv^er,  Yes  ;  but  not  to  reconcile  God  to 
Sin,  nor  to  fave  Sin.  Pie  fufFcred  not  to  pur- 
chafe  a  Licenfe  for  Sinners  to  continue  fuch ; 
but  to  open  the  Way  for  them  to  come  to 
Repentance,  through  the  Gift  of  God  procured 

Luke  xiii.  jUj^.  J- jj^  .    f^j-^    {:^ji-|-^   }^g^  n  £xcept   ye   repent, 

*'  ye  ihall  all  likewife  periili."  He  came  not 
to  uphold^  but  to  dcjlroy  the  Works  of  the 
xCor.vi.  Devil;  which  include  all  Manner  of  Sin  and 
Corruption.  "  Know  ye  not,"  faith  the  Man 
oi"  God,  "  that  xkit  Unrighteous  Ihall  not 
**  inherit  the  Kingdom  of  God  ?  Be  not  de- 
*^  ceived ;  neither  Fornicators,  nor  Idolaters, 
♦'  nor  Adulterers,  nor  Effeminate,  nor  Abuiers 
"  of  chemfelves  vv^ith  Mankind,  nor  Thieves, 
"  nor  Covetous,  nor  Drunkards,  nor  Revilers, 
"  nor  Extortioners,  Ihall  inherit  the  Kingdom 
"  of  God."  The  Notion  of  imputative  Righ- 
teoufnefs  to  fuch  as  remain  in  the  Commiflion 
of  thcfe  Evils,  therefore,  is  a  vain  and  perni- 
cious Error. 

We  mud  die  to  Sin,  or  we  cannot  live  to 
God ;  and  in  Proportion  as  we  die  to  Sin,  w^e 
live  in  Chrid,  and  no  further.     We  mud  put 


am.  II. 

20. 


(      151      ) 

en  Chr'ijl^  by  true  Faith  and  Obedience,  which 
are  never  leparate ;  for  that  is  a  falfe  Faith 
which  abides  in,  or  fatisiies  any,  without 
Obedience,  "  Faith  without  Works  is  dead,"  J 
faith  the  Servant  of  Chrift,  and  "  fhew  me  thy  vafe 
"  Faith  without  thy  Works,  and  I  will  fliew 
"  thee  my  Faith  by  my  Works." 

The  Law  faith.  Do,  or  avoid  this,  and  hve. 
The  Gofpel  not  only  forbids  the  outward  A61, 
but  alfo  reftrains  the  inward  Defire  and  Motion 
towards  it.  The  Law  faith,  Thou  flialt  not 
kill ;  nor  commit  Adultery  ;  nor  forfwcar  thy- 
felf,  ^t".  The  Gofpel  commands.  Give  not 
Place  to  Anger  ;  thou  Ihalt  not  lull ;  fwear 
not  at  al],  ^r.  In  this  Manner,  the  Gofpel 
deftroys  not  the  moral  Law,  but  fulfils  it,  by 
taking  avv^ay  the  Ground  of  linful  A(fts,  and 
laying  the  Ax  of  the  Spirit  to  the  Root  of 
Corruption. 

Can  the  Conliderate  imagine,  that  the  ever- 
lafting  Source  of  Wifdom  and  Might,  can  be 
at  a  Lofs  how  to  expel  Satan's  Kingdom  in 
Man  whilft  upon  Earth  ?  Or  can  they  think 
him  fo  delighted  with  Men's  Offences  againft 
his  Purity  and  Goodnefs,  as  to  will  that  Satan 
fliould  reign  over  his  Creatures  to  the  lad 
Moment  of  their  Lives  ?  Is  it  not  more  to 
his  Glory  to  deliver  from  the  Power  of  Evil, 
and  to  fave  both  from  Sin  liere,  and  Mifery 
hereafter,  than  to  fave  only  from  Wretchednefs 
in  Futurity  ?  Is  a  Part  greater  than  the  Whole  I 
Or,  is  an  incomplete  Deliverance  preferable, 
or  more  glorious  than  that  which  is  perfect  ? 

When  Docflrines  oppofite  to  Purification  of 
Heart,  and  Holinefs  of  Life,  are  induflrioufly 
propagated,  it  ftands  every  One  in  hand  to  be 

alarmed, 


Rev.  xxi. 

a;- 


(   ^s^   ) 

alarmed,  left,  by  giving  Place  to  them  in  their 
Minds,  they  become  blinded  through  tbe 
Deceitfiilnefs  of  Sifi ;  which  will  center  them 
at  laft  in  a  Fool's  Paradife,  inftead  of  the  City 
of  God,  the  Heavenly  Jerufalem^  into  which 
nothing  that  dejileth^  that  worketh  Abomination^ 
or  maketh  a  Lie^  /hall  in  a?iy  wife  enter. 

5.  The  Ability  in  the  Scriptures,  as  before 
cited,  to  enlarge  the  Man  of  God  in  faving 
Wifdom,  the  Apoftle  faith,  is  through  Faith 
ivhich  is  in  Chri/l  Jefis.  S.  N.  refolves  this 
favhig  Faith  into  a  Belief  of  thofe  Parts  of  the 
Old  Teftament,  which  related  particularly  to 
Chrift,  to  which  he  adds  the  like  Parts  of  the 
New  Teftament. 

What  true  Gofpel-Faith  is,  let  us  a  little 
confider.  As  the  Entrance  of  the  Divine 
Word  quickeneth  the  Soul,  fo  it  firft  commu- 
I  Cor.  xii.  nicates  a  Degree  of  Faith,  through  which  it 
?i'/?2.^'''"  operates  ;  for  true  Faith  is  the  Gift  of  God^ 
a  Cor.  iv.  and  the  Holy  Spirit  is  the  spirit  of  Faith  ; 
a  Tim.  iii.  v/hich  is ,  not  a  bare  Belief  of  Truths  concern- 
17.  ing  Chrift,    but  a  Faith  /;/    him.     The   Faith 

in  Chrif  is  not  comprifed  in  giving  Credit  to 
Narrations  and  Dodlrines,  and  a  Mode  of  Prac- 
tice framed  by  the  Wifdom  of  Men  upon  it ; 
for  that  centers  fliort  of  the  eflential  Subftance 
of  Faith.  Gofpel-Faith  in  Man  believes  the 
Truth  of  all  that  is  revealed  by  the  Spirit, 
both  in  the  Fleart,  and  in  the  Sacred  Writings; 
becaufe  it  feels  it,  favours  it,  and  is  one  with  it. 
It  not  only  affents  to  the  fcriptural  Accounts 
of  the  Incarnation  and  whole  Procefs  of  Chrift 
in  Judea;  but  it  alfo  receives  his  internal 
Appearance,  confcnts  to  his  Operation,  and 
concurs  with  it. 

That 


(    153    ) 

That  Faith  which  (lands  wholly  upon  Hear- 
fay,  Tradition,  Reading,  or  Imagination,  is  but 
a  diilant  Kind  of  ineffedual  Credence,  which 
permits  the  Soul  to  remain  in  the  Bondage  of 
Corruption.  The  Wicked  may  go  this  Length 
towards  Gofp^l-Faith ;  but  the  true  Faith  lays 
hold  of,  and  cleaves  to  the  Spirit  of  Truth,  in 
its  inward  Manifeftations,  wherein  it  flands, 
and  whereby  it  grows,  till  the  Heart  is  purified, 
the  World  overcome,  and  Salvation  obtained. 

This  Faith  is  as  a  Flame  of  pure  Love  in 
the  Heart  to  God.  It  prelTeth  tovs^ards  him, 
panteth  after  him,  rehgns  to  him,  confides 
and  lives  in  him.  The  Myjlcry  of  it  is  held  in  i  Tim.  Hi. 
a  pure  Confcience^  and  in  the  effe(5live  Power  ^* 
of  the  Everlafting  Gofpel  ;  whence  the  Chrijlian 
Difpenfation  in  Holy  Writ,  is  often  diflin- 
guilhed  from  the  exterior  Difpenfation  of  the 
Mofaic  Law,  and  the  prior  Adminiflration  of 
Angels  in  vifible  Appearances,  by  the  Appel- 
lation of  Faith. 

Though  the  Term  Faith  is  occafionally  ufed 
by   the   Pen-men   of  Scripture  in  divers,  yet 
not  contrary,  but  confiilent  Senfes,  this  feems 
to  be  the  One  ftanding  Faith  mentioned,  Eph, 
iv.   5.    which  is  in   Chrijl  Jefus^  as   it   is   the 
Fruit  of   his  Grace  and    good   Spirit    in  the 
Heart.     Through  this   the  Scriptures  become 
effe(5lually  inflrucflive  to  the  Man  of  God,  and 
helpful  to  the  real  Chriflian  in  the  Way  of 
Life  and  Salvation.     It  is  the  Faith  by  which  Rom.  i.  17 
the  Members   of  Chrift  xx\x\y  live,  and  abide  J;"];;;- ^°; 
as  fuch.      It  is  their  invincible  Shield ;  and  the  h  b.x.  3« 
Kfwwledge   of  Chrijl  in   them,    is  the  Proof  ofj^'^'  ^'* 
their  poTrefTrng  it.     Abundance  is  faid  of  the  ^  "^or.  xiii 
Nature,   Power,    and   Eifeds  of   this  all-con-  fi^b.  xi. 


(     154    ) 

quering  Faith ;  but  I  hope,  this  will  be  fuffi- 
cient  to  Ihew,  though  in  its  complete  Senle, 
it  includes  a  Belief  of  all  that  is  /aid  of  Chrijl^ 
and  by  Chr'iji^  in  Holy  Writ,  it  goes  deeper, 
and  arifeth  not  in  Man  merely  from  the  Man, 
but  takes  its  Birth,  and  receives  its  Increafe 
from  the  Operation  of  the  Holy  Spirit  in  him ; 
which  works  by  it  to  the  Sandlification  of  the 
Heart,  and  the  Produdion  of  every  Chriflian 
Virtue. 

CHAP.     XIII. 

I.  S.  N.V  faving  Ability  of  the  Scriptures 
confidered,  i.  His  wrong  Reafoning  from 
the  Flea  of  the  Papifts.  3.  Spiritual  'Things 
how  underfood,  4.  Barclay  defended  from 
the  Charge  of  arguing  in  a  falfe  Circle, 
5.  George  Fox  refcued  from  S.  N.V  illiberal 
Abufes. 

I.  O  N.  fays,  P.  14.  "  No  more  than  what 
1^,  "  "we  affert  of  the  Ability  of  Scripture 
"  have  the  Apologifl  or  his  Defenders  faid  of 
*'  the  Light  within."  It  may  be  fo  ;  but  where 
is  tjie  Proof  of  this,  that  himfelf  and  his  Coad- 
jutors affert  concerning  the  faving  Ability  of 
the  Scriptures  ?  Why  thus  it  follows.  "  We 
"  alfo  fay^  the  Scriptures  will  make  us  wife 
"  unto  Salvation,  if  we  attend  to  the  Senfe  of 
"  them,  believe  it,  and  fo  become  influenced 
*'  by  it,  therefore  they  are  able  tofave^ 

I  have   already    fliewn,  that  he  mifakes  the 
Senfe  of  the  Text  above-mentioned,  which  is 

not 


(     IJ5    ) 

not  the  only  One  by  many,  how  then  fhould 
he  attend  to^  believe^  and  be  hifliienced  by  the 
Senfe  who  has  it  not  ?  And,  how  fliould  he  be 
faved  by  the  Senfe  of  that  he  does  not  iinder- 
ftand  ?  I  hope  his  Salvation  will  be  better 
founded  than  his  Argument ;  for  this  hath  no 
firmer  Bafis  than  bare  AiTertion.  "  We  Jay ^ 
"  the  Scriptures,"  &c.  therefore  they  are  able 
to  fave.  But  I  have  faid  enough  before  to  this 
Point. 

2.  P.  15.  He  reminds  me,  that  the  Pap'ijls 
plead,  "  The  Scriptures  are  not  the  fupreme 
"  Guide ;  for  they  do  not  anfwer  the  End, 
"  that  is,  the  reconciling  of  Differences  ;  for 
"  thofe  who  pretend  moll  to  confult  the  Scrip- 
"  tures,  do  moil  of  all  difagree  in  Matters  of 
"  Faith,  and  in  their  Interpretation  of  the 
*'  Scripture." 

No  Proteftant  of  a  found  Underllanding  can 
deny  the  Truth  of  this  ;  ibr  more  religious 
Differences  have  arifen,  and  flill  fubiifl,  about 
the  Senfe  of  Scripture,  than  any  Thing  elfe. 
There  is  therefore  Need  of  an  infallible  Inter- 
preter ;  which  is  the  Spirit  of  Truth,  whence 
they  came,  and  who  is'meafurably  given  to  jQ^m 
guide  i?ito  all  Truth.  The  Eiror  of  the  Papifs  i3- 
Hands  not  in  alferting  the  undeniable  Diverlicies 
amongfl  Men,  concerning  the  Senfe  of  Scrip- 
ture, but  in  fetting  up  a  vifible  carnal  Head, 
inflead  of  the  in  vifible  fpiritual  Head  of  the 
Church  ;  a  Succeilion  of  fallible  Men,  under  the 
Pretence  of  their  being  infalliby  empowered, 
officially  and  finally  to  determine  Doflrines  for, 
and  direcfl  the  Confciences  of  all  otiiers  ;  and 
thofe  who  approach  the  nearefl  to  this  Part  of 
Popery^  are  fuch  as  pretend  their  own  private, 

or 


(     155    1 

or  peculiar  Interpretations,  are  the  true  Senfc 
of  the  Scriptures,  and  who  feek  to  impofe 
them  upon  others  as  fuch. 

3.  P.  18.  S.  N.  exprefTes  an  Imagination, 
that  Barclay  meant  by  Right  Rcafon^  *'  not  the 
"  Faculty  of  the  Underftanding  itfelf,  but 
"  that  Reafoning  or  Argument  which  is  con- 
"  formable  to  the  true  Relation  of  Things'"'  I 
muft  fuppofe  him  to  intend  here,  the  true  Rela- 
tion of  Jpiritual  Things ;  for  thofe  are  what  we 
have  here  to  do  with.  But  what  will  this  avail 
him  ?  By  what  Means  will  he  aiTure  us,  that 
his  Underflanding  is  adequate  to  this  F^lation^ 
and  to  what  is,  or  is  not  conformable  to  it  ? 
Spiritual  Things  are  the  Things  of  God,  and 
faith  Holy  Writ,  "  The  Things  of  God 
"  knoweth  no  Man,  but  the  Spirit  of  God ;" 
therefore  the  Apoflle  declares,  "  We  have 
"  received,  not  the  Spirit  of  the  World,  but 
"  the  Spirit  which  is  of  God  ;  that  we  might 
"  know  the  Things  that  are  freely  given  to  us  of 
"  God." — "  But  the  natural  Man  receiveth  not 
"  the  Things  of  the  Spirit  of  God,  for  they 
'*  are  FooUfhnefs  unto  him ;  neither  can  he  know 
"  them^  becaufe  they  are  fpiritually  difcerned." 
Hence  it  is  clear,  that  he  who  hath  not  the 
Knowledge  of  fpiritual  Things,  by  the  Mani- 
feflation  of  the  Spirit  of  God,  hath  not  the 
true  Knowledge  of  them,  imagine  what  he 
will  of  his  other  Acquirements  ;  and  he  muft 
find  himfelf  at  laft  upon  the  fandy  Foundation 
of  vain  Opinion. 

The  Apoftle  follows  this  by  alTerting,  "  The 
"  fpiritual  Man  judgeth  all  Things."  That 
is,  the  Man  who  is  rendered  fpiritual,  by  the 
renewing  Influence  of  the  Holy  Spirit,  has, 

through 


(     '57    ) 

through  the  Shining  of  Divine  Light  upon  his 
Mind,  a  clear  Difcerning  of  all  thofe  fpiritual 
Matters  it  concerns  him  to  know  ;  which  it  is 
impoffible  for  the  natural  Man  rightly  to  com- 
prehend. 

4.  P.  21.  "  The  Apologift  has  Recourfe  to 
"  the  Scriptures,  to  prove  to  us  the  NecefTity 
*'  of  immediate  Infpiration  for  all  Perfons,  but 
"  when  he  will  convince  us  of  the  Truth  and 
"  Certainty  of  the  Scriptures,  he  turns  back 
"  again  to  his  peculiar  Notion  of  the  Revela- 
"  tion  of  the  Spirit  in  every  Man."  Strange 
Logic  indeed  ! 

What  Conclufion  is  more  natural,  than  to 
determine  what  a  Tree  is  by  its  Fruit ;  or 
what  the  Fruit  is  by  the  Tree  ?  Men  do  not 
gather  Grapes  of  Thorns^  nor  Figs  of  ThiA 
ties  ;  but  when  they  fee  a  Fig-tree,  they  know 
its  Fruit  muft  be'  Figs  ;  and  when  they  fee  a 
Grape,  they  know  it  to  be  the  Fruit  of  the 
Vine.  In  this  Manner  the  Floly  Spirit  and 
the  Scriptures,  where  both  are  known,  bear 
mutual  Teftimony  to  each  other,  by  a  Demon- 
ftration  above  all  Logic,  and  out  of  the  Reach 
of  Sophiftry.  What  Barclay^  therefore,  urges 
in  this  Gafe,  is  the  reciprocal  Teftimony  of  the 
Spirit  with  the  Scriptures,  as  the  cleareil 
and  beft  Convincement  of  both  to  the  Mind 
of  Man,  and  this  not  fo  much  by  Way  of 
Argument  to  the  Head,  as  Appeal  to  the 
Confcience. 

5.  P.  22,  Our  Opponent  falls  upon  George 
Fox^  whom  he  reprefents  in  no  very  candid 
Manner.  He  takes  upon  him  to  contradidl 
thofe  concerning  him,  who  for  many  Years 
were  perfonally  acquainted  with  him,  and  his' 

L  Condua, 


(     158     ) 

Conduc?!:,  and  \vlio,  both  from  the  Opportu- 
nities they  had,  and  the  Abihties  they  poiTefled, 
were  much  better  Judges  both  of  the  Man, 
and  the  ReaHty  of  the  Fadts,  than  he  can 
pofTibly  be.  What  he  calls  his  fair  a?id  jiiji 
Examinatiofi^  is  a  mere  Train  of  Invedlive  and 
Abufe,  relating  to  Matters  tranfadled  long 
before  he  was  born  into  the  World  ;  and  which 
his  notorious  Prejudice  renders  him  unfit  to 
determine  upon.  Having  purfued  George  Fox^ 
with  great  Warmth,  through  eight  or  nine 
Pages,  and  fufEciently  heated  his  Spirits,  he 
fallens  upon  his  lingular  Concern  at  Litchfield^ 
in  1 65 1.  Upon  which  I  fliall  drop  the  fol- 
lowing Obfervations. 

It  has  pleafed  the  Divine  Being  at  Times, 
to  require  Things  of  his  devoted  Servants, 
which  mud  appear  very  foolijh  to  the  Wifdom 
of  the  World  ;  but  "  he  hath  chofen  the  foolijh 
"  Things  of  the  World  to  confound  the  Wife." 
Might  not  fuch  an  A(5l  as  this  fimply  related 
by  George  Fox,  be  required  of  him,  in  Part,  to 
try,  or  to  give  him  an  Opportunity  of  exer- 
cifing,  his  Faith  and  Obedience,  and  alfo  to 
alarm  a  People  too  fecure  in  falfe  Refls,  and 
carnal  Indulgences  ?  He  reprefents  the  Appre- 
henfion  he  had  of  it,  was  to  revive  the  Memo^ 
rial  of  their  Predecejfors,  and  their  deep  Sufferings 
for  the  Caufe  of  Chriji ;  which,  in  Divine 
Wifdom,  might  be  proper  to  a  Generation 
immerfed  in  a  State  of  Degeneracy,  and  For- 
getfulnefs  of  God,  and  to  Ihew  them  the  Wo 
that  would  attend  a  Continuance  in  a  degenerate 
Life  and  Practice.  With  the  lame  Viev/,  Woes, 
have  been  pronounced  by  divers  of  God's 
inljpired  Melfengers,  as  we  read  in  Scripture, 

and 


(     «59    ) 

arid*  what  mighty  Hurt  or  Scandal  accrued  from 
this,  that  it  mull  be  interpreted  in  the  worft 
Senfe  poflible  to  be  put  upon  it  ?  What  but 
Ignorance,  or  an  invidious  and  malevolent 
Difpofition,  v^ould  fee  nothing  elfe  in  the  Cafe, 
but  arrant  Villany^  rank  Enthttftafm^  grofs  and 
melancholy  Fanaticifw^  loquacious  Lunacy^  and 
diabolical  PoJJeJfion  ? 

If  G.  Fox  had  from  a  Divine  Impulfe,  found 
it  his  Concern  fo  go  7iaked  for  tttree  Years 
together,  as  the  Prophet  Ifaiah  did ;  or  to  lay  ifai.  xs. 
Siege  to  a  Tde^  in  a  cumbent  Pofture,  and  bake  Ezck.  iv, 
his  Bread  Mrith  Dang,  for  the  Space  of  fifteen 
Months,  as  E%ekicl  did  ;  it  would  as  furely 
have  drawn  down  the  Refentment  of  5".  iV. 
upon  him,  and  would  have  been  altogether  as 
jufl  a  Foundation  for  his  Afperity. 

With  Refpedl  to  mh-aculous  Teflimonials  ; 
when  I  confider  the  many  grofs  Impofitions  of 
that  Kind,  under  Names  delivered  down  to 
us  v^ith  great  Veneration,  and  fainted  in  the 
Romijh  Church,  I  do  not  admire  that  thinking 
Perfons,  not  fufficiently  experienced  in  the 
Divine  Life,  Ihould  be  inclined  to  difbelieve 
any  modern  Narratives  of  fupernatural  Tokens. 
But  this  Difference  is  evidently  obfervable, 
between  the  few  related  by  George  Fox,  and 
his  Friends,  and  the  many  by  Pop'ifh  Writers. 
Thefe  induftrioufly  propagated  their  miraculous 
Legends  for  a  Name  ;  for  the  Support  of  un- 
fcriptural  Superfcition,  and  feparate  Interefts, 
monadic  Inflitutions,  the  Adoration  of  Relicks, 
and  of  the  blelTed  Virgin,  the  Invocation  of 
Saints,  real  or  nominal.  Prayers  for  the  De- 
parted, Image-worihip,  their  deified  Sacra- 
ment, the  formal  Sign  of  the  Crofs,  confecratcd 
L  2  0\\ 


(     -60.) 

Oil,  Effr.  But  G.  Fox  never  once  pretended  to 
a  Power  of  working  Miracles  to  the  People 
where  he  came,  to  open  a  Door  amongft  them 
for  the  Reception  of  himfelf,  or  the  Prin- 
ciples he  fpread ;  nor  was  it  necefTary  he 
Ihould,  fince  they  had  been  already  miracu- 
loufly  attelled,  in  the  firft  planting  of  Chrifti- 
anity.  For,  the  Fundamentals  he  preached 
•were,  Chrift  once  in  the  Flefli,  and  always 
in  Spirit,  as  the  Light  and  Life  of  Men,  the 
Mediator,  the  Propitiation,  the  IntercefTor, 
the  potential  and  adual  Redeemer,  offered 
for  all,  and  to  all,  and  the  efpecial  Saviour  of 
all  that  believe  in  him  fo  as  to  obey  him  ;  with 
the  Neceflity  of  Regeneration  in  Man,  and  the 
Pracflice  of  every  Moral  and  Chriflian  Virtue. 
Is  it  nothing  extraordinary,  that  a  Perfon 
fo  obfcure  and  illiterate,  fo  little  converfant 
amongft  Men,  fo  uneducated  in  Arts,  Lan- 
guages and  Sciences,  fo  unverfed  in  the  various 
Modes  of  Divinity,  by  Turns  in  Fafliion, 
uninftrudled,  unprovided,  unprotected  by  Men, 
fhould  fingly  and  alone,  launch  into  the  trou- 
bled Sea  of  a  tempeftuous  fluctuating  World, 
and  in  dired;  Oppoiition  to  all  the  Pride,  Policy 
and  Power  of  a  learned  and  lucrative  Prieft- 
hood,  and  a  prejudiced  People  with  a  bigotted 
Magiftracy  at  their  Head ;  that  fuch  an  One, 
by  the  iimple  Docflrine  of  the  Crofs  of  Chrift, 
Ibould  be  made  inflrumental  to  the  turning  of 
Thoufands,  not  from  Form  to  Form,  but 
from  Darknefs  to  Light ;  from  the  Power  of 
Satan,  to  the  Power  of  God  ;  from  a  Death 
in  Sin,  to  the  Life  of  Righteoufnefs ;  from 
habitual  Vice,  to  a  Courfe  of  Virtue  ;  info- 
much  that  fome  judicious  Magiftrates  declared, 

the 


(     i6«    ) 

the  People  raifed  through  his  Miniflry,  eafed 
their  Hands  of  much  Trouble,  and  had  it  not 
been  for  the  Spreading  of  this  Principle  of 
Divine  Light,  the  Nation  would  have  been 
over-run  with  Ranterifm,  and  Licentioufnefsl 
In  this  great  and  good  Work,  G.  Fox^  v/ith 
the  People  he  had  been  inftrumental  to  raife, 
flood  with  unabated  Courage  and  Conftancy, 
and  were  enabled,  with  undaunted  Fortitude, 
to  bear  up  againfl  near  forty  Years  cruel  Perfe- 
cution,  with  fmall  Intervals,  both  from  royal 
and  republican  Parties,  as  each  afcended  the 
Scale  of  national  Power.  This  he  was  favoured 
to  fee  an  End  of,  before  his  Removal  beyond 
the  Noife  of  Archers,  and  out  of  the  Pveach 
of  Envy  and  Malignity. 

Notwithilanding  the  invidious  Mifrepre- 
fentations  made  concerning  him,  no  Marks  of 
Inhncerity,  Artifice  or  Impoiture  appeared  in 
his  Condudl,  nor  of  Intereft  or  Ambition  in 
his  Views.  He  fought  not  to  gather  People 
to  himfelf,  but  /o  Chnji  alone.  He  made  no 
Pretences  to  work  Miracles,  in  Confirmation 
of  his  Million,  whilll:  he  travelled  and  laboured 
amongfl  his  Fellow-creatures ;  but,  in  his 
Journal,  which  he  left  behind  him  in  Manu- 
fcript,  he  acknowledges  the  Goodnefs  and 
Power  of  God,  in  giving  extraordinary  Proofs 
at  Times,  according  to  his  Pleafure,  that  he 
attended  Ibme  of  them,  with  a  Meafure  of  the 
fame  Divine  Power,  which  formerly  accom- 
panied divers  of  the  primitive  Miniflers  in  a 
much  larger  Degree. 

But  notwithftanding  the  Principles  we  pro- 
fefs,  are  evidently  fcriptural,  and  depe^id  not 
Hpon^  nor  as  S.  N.  millakenly  alTerts,  Jland  cr   ^^^  ^^' 

fail 


(     i62     ) 

fall  together  with  any  Relations  of  miraculous 
Appearances,  either  in  G.  Fox^  Journal,  or 
the  Writings  of  his  Co-temporaries ;  which 
Relations  are  purely  iJicidcntal^  and  appeared 
not  till  many  Years  after  the  Settlement  of  the 
Society.  Yet,  as  he  was  an  ufeful,  eminent, 
and  honourable  Member  of  our  religious  Body, 
we  are  not  unconcerned  in  his  Veracity,  and 
therefore  require  better  Proofs  againd:  it  than 
the  Surmifes,  Prefumptions,  and  Difguifes  of 
Prejudice.  What  he  relates  of  the  Fads,  he 
afferts  upon  his  own  Knowledge  of  them,  and 
divers  are  witnefled  to  by  others  as  well  as 
himfelf.  Can  S.  Newton  affert  the  Contrary, 
upon  his  certain  Knowledge  of  the  Falfehood 
of  thofe  Relations  ;  or  has  he  demonftrated 
the  Truth  of  them  to  be  impofiible  ?  No  fiich 
Matter.  They  are  fuch  as  have  always  been  ; 
and  what  have  been  may  be.  George  Fox's 
Integrity  is  too  well  attefted,  to  be  deilroyed 
by  Imaginations,  Innuendoes,  and  Inve(5lives. 
Lucre,  Preferment,  the  Avoidance  of  Diilid- 
vantage,  Diflrefs,  or  Abufe,  have  operated 
upon  the  Hopes  and  Fears  of  many  ;  but  never 
appeared  to  have  Ihaken,  or  weighed  with  him. 
Such  was  the  Strength  of  his  Faith,  and  the 
internal  Support  which  attended  him.  He 
was  no  Sed-mafter.  He  fought  neither  exter- 
nal  Benefits,  nor  the  Honour  that  is  from 
below.  He  traded  not  in  Religion.  He 
truckled  not  to  the  corrupt  Humours  or  Dif- 
pofitions  of  any.  He  called  the  People  out 
of  that  Apoflacy  from  the  Holv  Spirit  of  God 
they  were  too  generally  funk  into,  and  out  of 
thofe  carnal  Ordinances  which  could  not  truly 
/profit  them,  nor  contribute  to  Renovation  of 

Heart, 


(     i63    ) 

Heart,  and  Reformation  in  Life  and  Pradice. 
Neither  did  himfelf,  nor  thofe  who  became 
conne(fled  with  him,  divide  from  others  for 
Separation-fake,  but  to  join  together  in  fol- 
lowing the  0?te  JLverlaJling  Shepherd  of  the 
true  Sheep.  To  h'mi  they  gathered,  and  in  the 
Life  and  Love  of  the  Gofpel,  became  united 
to  him  in  Spirit,  as  their  only  Head^  and  one 
to  another  as  Brethren.  They  learnt  to  call 
no  Man  Mafcr  in  a  religious  Senfe,  and  to 
know  that  the  true  Church  is  not  the  Church 
of  Feter^  of  Paid^  or  of  Apollos ;  that  it  owns 
but  one  Head,  the  Lord  Jefus  Chrifl ;  whofe 
Followers  they  profefled  to  be,  and  not  the 
Followers  of  G.  Fox,  R.  Barclay,  W,  Penn, 
or  any  other,  further  than  they  followed  him. 
Thefe  they  never  looked  upon  as  Heads  of,  but 
Brethren  in  the  Society,  never  flyled  themfelves 
by  their  Names,  nor  allowed  them  any  other 
Eftimation,  than  that  double  Honour  required 
by  the  Apoftle,  to  thofe  who  are  doubly  fer-  \^, 
viceable. 

It  is  too  probable  from  the  Sacred  Writings 
to  be  denied,  that  the  Almighty,  both  before 
the  Inflitution  of  the  Mofa'ic  Law,  and  during 
its  Continuance,  all  along,  at  Seafons,  occa- 
lionally  manifefted  apparent  Tokens  of  his 
fupernatural  Pov/er,  through  thofe  he  parti- 
cularly concerned  to  hold  up  the  Mirror  of 
true  Religion  in  its  genuine  Purity,  and  to 
revive  and  reflore  it  when  loft,  or  to  a  great 
Degree  obfcured  amongft  its  Profeifors  ;  and 
why  lliould  it  appear  an  Abfurdity  to  fuppofe, 
that  fince  the  primitive  Age  of  Chriflianity, 
he  fhould  fee  fit  fometimes  on  like  Occafions, 
to  add  Sandions  of  like  Nature  ?  When  I  find 

fuch 


(     i64    ) 

fuch  Inftances  teflified  to  by  Men  of  Under- 
ftanding,  Integrity,  and  difinterefletl  Chriftian 
Piety,  upon  their  own  Knowledge  of  the 
Fa6ts,  I  fee  no  juft  Ground  to  difcredit  their 
Atteftations,  becaufe  Perfons  manifeftly  preju- 
dices! againfl  them,  and  confefledly  infenfible 
of  the  :  ifluence  and  Operation  of  the  Holy 
Spinr,  iiave  fettled  themfelves  in  an  Opinion, 
that  they  are  to  remain  for  ever  to  be  difcon- 
tinued  under  the  Adminiftration  of  the  Gofpel, 
though  continued  occaiionally  throughout  all 
former  Difpenfations.  I  have  met  with  no 
Reafon  fufficient  to  warrant  me  to  conclude, 
that  the  great  Minifter  of  the  Sandluary  might 
not  fee  proper,  in  the  lafl  Century,  to  add 
fome  Inftances  of  this  Kind,  to  the  Services 
of  his  difinterefted  and  devoted  Servants,  for 
their  Encouragement,  to  (lem  the  Torrent  of 
Oppofition  againfl  the  Revival  of  his  Truth  in 
its  Purity,  when  Formality  and  Hypocrify  on 
one  Hand,  Licentioufnefs  and  Profanenefs 
on  the  other,  with  Jarring  and  Violence  on  all 
Sides  raged  againfl  them ;  as  if  nothing  lefs 
was  meant  than  their  utter  Extinction. 


CHAP. 


«>4i>#l^-###^##4^####-#^=^^i:?-#4#^^ 


CHAP.     XIV. 

I.  S.  N.'j-  Infinuatloji^  that  I  prefer  the 
Apology  to  the  New  Tejhmient,  luith  the 
Imaginations  he  grounds  it  tipon^  anfwered. 
Herein  the  true  Go/pel  is  JJjewn^  and  the 
People  profcjjing  it  defended,  2.  Anfwers  to 
his  ^lueries  concerning  the  0 economy  of  the 
Quakers,  wherein  the  Nature  and  Manner 
of  their  Worfdip  is  explained.  3.  An  Abife 
obviated^  and  the  Scriptures  placed  in  their 
proper  Light.  4.  ne  Futility  of  S.  N.V 
Remark  concerning  the  Prophecies  I  adduced. 
5.  My  Inadvertence  in  one  of  my  ExpreJJions 
acknowledged,  and  my  Senfe  cleared.  6.  Con- 
cerning Revelation  objeElive  and  fubjediive^ 
immediate  and  infrumental.  y.  My  Oppo- 
nent's Infance  of  Balaam  arifwered.  8.  His 
Artifce  remarked,  in  perverting  our  Words  to 
ferve  his  own  Purpofe, 

I.  C*  N.  in  his  Letter,  Page  9,  indiredly 
^3.  infmuated,  that  the  ^takers  read 
more,  and  form  their  Sentiments  more  from  the 
Apology  than  the  New  Teflament.  Knowing 
this  to  be  untrue,  I  denied  it  of  the  Generality 
of  that  People,  and  queried  with  him,  "  If  he 
"  intended  it  of  particular  Perfons,  who  are 
"  they  ?"  In  Anfwer  to  this  Queflion,  P.  47, 
he  now  afTumes  the  Charge  of  Nathan  upon 
David,  and  roundly  afTerts  to  me,  "  thou  art 
"  the  Man."  But  how  I  fhould  be  the  Man 
he  meant  when  he  penned  that  Suggeftion,  is 
myfterious  to  me,  feeing  then  he  certainly  was 

perfedly 


(    i<56    ) 

perfectly  unacquainted  with  me.  But  it  Teems, 
for  Want  of  another,  I  mufl  be  the  Man, 
becaufe  he  ca7it  help  thinkings  P.  46,  that  I 
afTert  or  infmuate,  i.  "  What  the  Apojiles  have 
"  fpoken  and  written  is  not  the  Gofpel."  2. 
*'  That  the  real  Meaning  of  their  Writings  is 
"  only  a  dry  JheoryT  3.  "  That  the  Gofpel  in 
"  Fa(5l  is  an  inexplicable  Siibjlance  within  all 
"  Men,  whether  they  know  any  Thing  of  the 
"  Chara6ler  and  Redemption  of  Chrift,  as 
"  reprefented  in  the  New  Teftament,  or  not." 
4.  "  That  the  Whole  of  our  Salvation  depends 
*'*'  folely  upon  an  inward  Power  and  Virtue, 
*'  without  the  Influence  of  the  infpired  Se?iti- 
"  me?its  of  the  Book  of  God." 

If  I  may  be  allowed  to  fpeak  my  own 
Senfe,  what  I  have  aflerted,  and  do  believe, 
refpedling  thcfe  Points,  is,  i.  That  the  evan- 
gelic and  apoftolic  Writings  are  defcriptive 
V.om.i.-iG and  declarative  of  the  Gofpel,  which  therein 
is  defined  to  be  the  Power  of  God  unto  Salva- 
tion; that  Cbrijl  is  the  Fewer  of  God^  who 
fpiritually  and  internally  adminifters  Light  and 
Life  to  the  Souls  of  Men,  which  fpiritual  and 
power  fid  Adminifl ration^  is  the  effential  Gofpel ; 
and  that,  both  thofe  Parts  of  Scripture,  which 
bear  Teftimony  to  the  Incarnation  and  outward 
Procefs  of  Chrift,  and  thofe  that  witnefs  to 
his  inward  Miniflration  in  Spirit,  whether 
narrative  or  dodlrinal,  being  the  beft  and  mofl 
eminent  written  Tefificatiojis  of  the  Gofpel, 
are  therefore,  by  a  Metonymy,  ufually  called 
by  its  Name. 

2.  In  my  Obfervations,  from  P.  n^6  to  43, 
I  fully  made  appear,  that  the  real  Meaning  of 
the  apoftolic  Writings  is  not  a  dry  Theory^  but 

a  ftrong 


1  Cor.  1 
a4 


im.  I. 

10. 


(    167    ) 

a  ftrong  Recommendation  of  the  living  and 
fenfible  Operation  of  the  Power  of  God. 

3.  The  Reader  may  fee  in  my  Anfwers  to 
the  iirft  of  thefe  Articles,  and  other  Parts  of 
this  Treatife,  that  /  do  not  hold  the  Gcfpel  to 
be  ifi  FaB  an  me  k pile  able  Subjlance^  &c.  But 
that  it  is  not  to  be  truly  and  certainly  known 
without  Divine  Illumination  ;  for,  "  The  i  Cor.  ii 
"  Things  of  God  knoweth  no  Man,  but  the 
"  Spirit  of  God."  We  read,  that  "  Life  and  ^J 
"  Immortality  are  brought  to  Light  by  the 
"  Gofpel."  But  v^rhat  is  this  Life  and  Im- 
mortality ?  Did  not  Mankind  believe  in  a  future 
State,  before  the  Incarnation  of  Chriil  ?  Yes, 
certainly:  Both  Jews  and  Gentiles  believed 
and  held  the  Truth  of  it.  What  Life  and 
Immortality  then  is  that  which  is  pecid'iar  to 
the  Gofpel,  and  which  it  is  its  particular  Pro- 
perty to  unvail  f  It  conhfts  not  wholly  in 
the  Relation  of  the  external  Procedure  and 
Doclrines  of  our  Lord,  but  mainly  in  that 
fpiritual  Gift  he  procured  for  us  through  his 
Sufferings,  which  is  the  Life  and  Power  that 
the  immortal  Spirit  of  God  manlfefls  in  the 
believing  and  obedient  Soul ;  that  Spirit  which 
quickens  thofe  who  have  been  dead  in  Tref^ 
pafTes  and  Sins,  and  therein  alienated  from  the  Epbef.  It. 
Life  of  God.  The  very  Eflence  of  the  Gofpel,  ^"' 
is  the  iffuing  forth  of  this  Spirit  of  Life  to  the 
Hearts  of  Men.  "  Keep  thy  Heart  with  all  Prov.  iv. 
"  Diligence,"  faith  the  wife  Man,  "  for  out  *^* 
"  of  it  are  the  Iffues  of  Lifey  This  teacheth 
that  thefe  living  Iffues  arife  in  the  Heart  of  Man, 
but  not  from  the  Heart  itfelf.  Was  it  fo,  the 
Heart  or  Soul  would  be  its  own  Quickener 
and  Saviotir,  and  Chrifl  would  be  excluded  as 

fuch ; 


(     "68    ) 

John  xiv.  fuch ;  but  Joe  alone  is  the  Wci]\  the  Truths  and 
the  Life^  therefore  the  ifTuings  of  Life  to  the 
Heart  are  from  the  Sph'it,  and  in  and  through 
it  by  his  Spirit.  The  Divine  Influence  of  it 
is  the  Life  of  the  Soul,  that  which  renders  it 
living,  and  void  of  this,  it  cannot  be  in  a 
Gofpel  Senfe,  a  I'lvhig  Soul.  It  may  endure  to 
Eternity  ;  but  mere  Duration  is  not  this  Divine 
Life.  To  exift  without  this  Life,  is  to  be 
fcripturally  dead  ;  it  is  therefore  requifite  for 
the  Soul  to  wait  for,  feel  after,  and  find  this 
immortal  Life,  and  alfo  to  keep  to  it  ivith  all 
Diligence^  that  it  may  experience  the  daily 
IJfues  thereof  to  its  Comfort  and  Prefervatlon, 

John  iv.  14  and  to  be  as  "  a  Well  of  Water  fpringing  up 
"  into  everlalling  Life." 

4.  The  Pretence  that  I  alTert,  the  Salvation 
of  thofe  who  have  the  Privilege  of  perufing 
the  Scriptures,  depends  folely  upon  an  inward 
Power  and  Virtue,  v/ithout  thofe  as  a  Means, 
is  no  AfTertion  of  mine  ;  for  my  Words  plainly 
indicate  the  contrary.  I  fay,  P.  14,  "  We  do 
"  not  pj^etend  that  the  internal  Motion  of 
"  the  Spirit  is  the  only  Means  of  Reforniation 
"  and  Religion,  to  thofe  who  are  likewife 
*'  favoured  with  the  Scriptures  ;  but  highly 
"  prize,  thankfully  accept,  and  ufe  them  as  the 
"  bejl  fccondary  Means  extant.^^  I  alfo  under- 
ftand  the  propitiatory  Sacrifice  of  our  Saviour, 
by  which  he  opens  the  Door  of  Reconciliation 
for  us,  to  be  the  initiatory  Part  of  Man's  Sal- 
vation, and  the  internal  Work  of  Regeneration 
by  his  Spirit,  to  be  its  adlual  Completion  ;  for 
thereby  an  Entrance  is  adminiftered  into  the 
Heavenly  Kingdom. 

Laflly^ 


(     «69    ) 

Laftly,  no  Man  can  have  the  Injiuence  of  the 
mjpired  Se?itiments  of  the  Book  of  God,  with- 
out receiving  thofe  infpired  Sentiments^  which 
I  have  fufficiently  fhewn,  no  Man  hath  who 
reads  without  the  infpiring  Power.  Every 
Reader  hath  only  his  own  Conceptions  about  the 
Sentiments  infpired  of  God,  and  not  thofe  real 
Sentiments^  without  a  Degree  of  Infpiration 
from  him  ;  which  the  manifeft  Miftakes  and 
Contradidions  of  many  demonftrate  they  are 
Strangers  to. 

By  all  this,  it  muft  evidently  appear,  that 
5".  N,\  Premifes  are  fo  many  Perverfions,  and 
his  Thou  art  the  Man^  a  groundlefs  Accufa- 
tion. 

In  his  two  next  Paragraphs,  S,  N.  demands 
an  Expofure  of  fome  Matters  relating  to  the 
internal  Management  of  the  Society  in  its  own 
peculiar  Affairs  ;  and  though  I  am  not  con- 
vinced of  his  Authority  for  it,  I'll  give  him 
a  juft  Anfwer  to  his  Queries,  without  return- 
ing his  Incivilities. 

I.  The  ^takers  neither  read  the  Scriptures, 
nor  any  Thing  elfe,  during  the  Time  of  their 
Worfhip,  or  as  a  Part  of  it,  but  after  that  is 
over,  they  ufually  once  in  the  Year,  take  the 
Opportunity,  before  the  Congregation  feparate, 
to  read  thofe  fhort  Informations  and  Advices 
which  are  tranfmitted  from  the  Yearly-meeting 
in  London.  Thefe  Advices  always  confiit  of 
Scripture-quotations,  and  Do6lrines  agreeable 
to  Scripture,  according  to  the  bed  of  their 
Knowledge;  but  the  reading  of  them  is  no  more 
a  Part  of  their  Woriliip,  than  the  reading 
Teftimonies  of  Denial  agaiuft  immoral  Mem- 
bers, 


(     I70    ) 

bers,  or  the  Subftance  of  Briefs  recommended 
by  the  Crown,  at  fuch  Opportunities. 

2.  They  give  fuch  Preference  to  the  Scrip- 
tures above  all  other  Writings,  that  they 
ftridly  prefs  the  frequent  reading  of  them,  and 
call  for  Anfv^^ers  at  every  Quarterly-meeting 
throughout  the  Society,  and  at  the  general 
Yearly-meeting  in  London  from  every  parti- 
cular Quarterly-meeting,  whether  the  Holy 
Scriptures  are  conftantly  read  in  their  Families, 
or  not ;  which  they  neither  do,  nor  ever  did, 
reipecfling  any  of  their  own  Writings,  or  any 
others. 

3.  The  Society  doth  occalionally  prefent,  or 
recommend  fuch  of  their  Books  as  they  think 
proper  to  give  Information  concerning  their 
Principles,  to  obviate  the  Prejudices  conceived, 
and  induflrioufly  propagated  againft  them ; 
which  they  apprehend,  they  have  as  much 
Right  to  do,  as  their  Adveri'aries  have  to  mif- 
reprefent  and  calumniate  them  ;  and  indeed, 
the  Abufes  of  thofe  are  fufficient  to  oblige 
them  to  this  Pracflice. 

4.  They  do  recommend  Silence  and  Still- 
nefs  in  their  religious  AfTemblies ;  and  as  our 
Manner  of  Worfhip  is  mifunderllood  by  many, 
and  often  treated  with  Ridicule,  I  fhall  take 
this  Opportunity  to  offer  fome  Explanation 
of  it. 

Wc  look  upon  Divine  Worfhip  to  be  the 
moft  folemn  Acft  the  Mind  of  Man  is  capable 
of  being  engaged  in;  and  inConfideration  of  the 
high  and  inconceivable  Majefty  of  Almighty 
God,  think  it  our  Duty  to  approach  him  with 
the  greatell  Reverence.  Every  thinking  Per- 
fon,  who  is  in  any  Degree  feniible  of  the  Love 

and 


(     '7'     ) 

and  Fear  of  God,  mud  efteem  it  an  awful 
Thing,  to  prefent  himfelf  to  the  efpecial  Notice 
of  the  Infinite  Omniprefent  Eternal  Being. 
Under  a  Senfe  of  this,  the  wife  Man  advifeth, 
"  Keep  thy  Foot  when  thou  goeft  to  the  Houfe  Eccief.v. 
"  of  God,"  (or  enters  upon  Worfhip)  "  and 
"  be  more  ready  to  hear,  than  to  give  the 
"  Sacrifice  of  Fools;  for  they  confider  not  that 
"  they  do  Evil.  Be  not  rajh  with  thy  Mouthy 
"  and  let  not  thine  Heart  be  hajhj  to  titter  any 
"  Th'mg  before  God;  for  God  is  in  Heaven, 
"  and  thou  upon  Earth,  therefore  let  thy 
"  Words  be  few."  He  well  knew,  as  he 
exprelFes  it,  that  both  "  The  Preparation  o/'Prov.  xvi. 
"  the  Hearty  and  the  Anfwcr  of  the  Tongue  is  ^* 
"  from  the  Lord."  This  accords  with  what 
our  Saviour  faith,  "  Without  me  ye  can  do  John  xv.  j 
"  nothing."  We,  therefore,  cannot  perform 
Divine  Worfhip  acceptably  but  by  his  AfFifl- 
ance.  This  muft  be  received  in  Spirit ;  for, 
faith  the  Apollle,  "  The  Spirit  alio  helpeth  Ro™.  viii. 
"  our  Infirmities  ;  for  we  know  not  what  we 
"  fjoiild  pray  for  as  ive  ought. ''^  This  being  as 
certainly  our  Cafe,  as  it  was  that  of  the  Apof- 
tles  and  primitive  Believers,  it  is  incumbent 
on  us  to  wait  for  that  Spirit  which  is  requifite 
to  help  our  Infirmities,  in  order  to  pray  as  we 
ought.  No  Forms  of  Devotion  of  Mens 
Invention  can  fupply  the  Place  of  the  Spirit. 
The  fame  Apoflle  further  faith,  "  Through  Eph. "- 18 
"  him  we  both  have  an  Accefs^  by  one  Spirit 
"  unto  the  Father."  Seeing  therefore,  that 
both  our  Help  and  Accefs  is  through  tile  Spirit 
of  Chrift,  the  Renewal  of  which  is  at  his 
Pleafure,  and  not  ours,  we  mull  ncceffarily 
wait  for  it.     This  Waiting   muft  be  m   StilU 

nefs 


{     «7^     ) 

nefs  of  Mind  from  the  common  Courfe  of  our 
own  Thoughts,  from  all  wandering  Imagina- 
tions, and  alfo  in  Silence  from  the  ExprefTion 
of  Words  ;  for  the  Utterance  of  Words  is  not 
waitings   but   adling. 

Words  are  requifite  to  convey  the  Senfe  of 
one  Ferfon  to  another,  but  not  to  that  Omnifci^ 
ent  Being,  w!io  is  an  univerfal  Spirit,  and  every- 
where Almighty,  who  therefore  flands  not  in 
Need,  either  of  the  Ufe  of  corporeal  Organs, 
Inftruments,  or  the  Sound  of  Words,  to  com- 
municate with  the  Spirit  of  Man. 

If,  in  order  to  worlliip,  the  Mind  do  not 
fettle  into  Stillnefs,  the  PaiTions  will  be  at 
work,  and  may  agitate  it  into  enthuhaftic 
Heats,  and  va^ue  Imaginations.  But  in  true 
S:ilinefs,  and  S?oglenefs  of  Soul  towards  God, 
they  are  fileiceJ  and  fubjedied.  The  ftill  fmall 
Voice  of  the  Infpircr  of  all  Good  then  comes 
to  be  hsard,  and  the  Mind  being  clofely 
engaged  in  Attention  thereunto,  and  anfwering 
it  in  Faith  and  humble  SubmifTion,  feels  Divine 
Life  and  Love  fpring  up,  and  receives  Ability 
therein,  truly  to  w^oriliip  the  great  Author  of 
its  Exillence,  and  Heavenly  Supplier  of  its 
Wants,  with  a  Devotion  no  Forms  can  reach* 
This  Worlhip  is  not  entered  upon  by  totally 
laying  afide  our  Faculties,  and  falling  into  a 
fenfelefs  Stupor,  as  fuperficial  Obfervers  have 
imagined,  but  by  a  real  Introverlion  of  Mind, 
and  an  Attention  fixed  iQngly  upon  the  alone 
Object  of  all  Adoration,  in  patient,  yet  fer- 
vent Elefire  after  him.  Thus,  according  to 
the  Hebrew^  the  experienced  Pfalmifl  advifes, 
Pf.  xxxvii.  "  Be  filcnt  to  the  Lord^  and  wait  patiently  for 
^*  "  him  ;'*    and  refpecSting  his  own  Practice,  he 

faith, 


(     173    ) 

faith,  "  Truly  my  Soul  is  ftlent  upon  God^''  ibid.  ixii. 
adding  this  cogent  Reafon,  "  from  him  cometh 
"  my  Salvation."  Verfe  5,  he  applies  the 
Exhortation  to  himfelf.  "  My  Soul,  wait 
"  thou  only  upon  God^  for  my  Expectation  is 
"  from  him."  Great  Encouragement  he  had 
thus  to  wait,  as  appears  Pfalm  xl.  where  he 
faith,  *'  I  waited  patiently  for  the  Lord,  and 
"  he  inclined  unto  me,  and  heard  my  Cry. 
"  He  brought  me  up  alfo  out  of  an  horrible 
"  Pit,  out  of  the  miry  Clay,  and  fet  my  Feet 
"  upon  a  Rock,  and  eftablifhed  my  Goings, 
"  and  he  hath  put  a  new  Song  into  my  Mouth, 
"  even  Praife  unto  our  God,"  This  was  -HQiieiJu 
Song  in  itfelf,  bvit  being  fenfibly  renewed  to 
him  in  his  acceptable  Waiting,  he,  with 
fuiEcient  Propriety,  ftyles  it  fo. 

To  the  fame  pra<5lical  and  profitable  Doc- 
trine Jeremiah  bears  Teftimony.  "  It  is  good  Lam 
"  that  a  Man  fhould  both  hope,  and  quietly 
"  wait  for  the  Salvation"  (or  faving  Plelp) 
"  of  the  Lord.  It  is  good  for  a  Man  that  he 
"  bear  the  Yoke  in  his  Youth.  He  fitteth 
"  alone,  and  keepeth  Silence^  becaufe  he  hath 
"  borne  it  upon  him. 

Silent  Waiting  was  in  Pradlice  among  the 
Prophets,  and  thofe  that  attended  them,  as 
appears  in  the  Prophecy  of  E^ekieL  We  find 
the  Spirit  of  the  Prophet  was  engaged  in 
Divine  Vifion,  whilft  the  Elders  of  Judah 
fate  before  him,  as  it  is  defcribed  from  the  i  ft 
Verfe  of  the  viiith  Chapter,  to  the  4th  of  the 
xith  Chapter.  During  the  Time  of  which 
Vifion,  it  cannot  be  confiftently  fuppofed,  that 
he  was  either  Ipeaking  to  them,  or  they  to  him, 
or  to  each  other.  This  was  not  a  fingular 
M  Inftance 


HI. 

a6,  37»a8. 


(     174    ) 

Inftance  of  their  meeting  .together,  for  it  was 
the  Manner  of  God's  People  to  congregate 
with  the  Prophets,  as  that  clofe  Reprehenfion 

Eze.xxxiii  plainly  indicates.  "  They  come  unto  thee  as 
."  tbe  People  cometh^  and  they  fit  before  thee  as 
^^  my  People^  and  tliey  hear  thy  Words,  but 
^\\  they  will  not  do  theni." 
f  ,  In  this  folenin  Practice,  we  have  often  been 
enabled  thankfully  to  adinowlectge,  the  Verity 
of:  that   gracious   Declaration    of   our   Lord, 

Mat.  xvm.  t<  xyjigi-g  Two  or  Thiree  are  gathered  together 
"in  my  Name,  there  am  I  in  the  midft  of 
** ;  them ;"    the    Fulfilling    of    that    Promiit?, 

ifa.  xi.  31.  «  They  that  wait  upon  the  Lord  fhall  renew 
"  their  Strength  ;"  the  Certainty  of  that  AfTer- 

Lam.  iii.   tion,  "  The  Lord  is  good  unto  them  that  wait 

*^  "  fi^  ^^^>  ^^  ^^^  Soul  that  feeketh  him  ;"    and 

the  N^ceflity  and  Authority  of  that  jufl  Com- 

Pfai.  xivi.  mand,  "  Be  fUU,  and  know  that  I  am  God." 

*^*  As  filent  Waiting  appears  to  us,  in  the  firft 

Place,  requilite  to  the  Worfhip  of  God  in 
Spirit  and  Truth,  it  is  always  our  Pradlice, 
for  we  believe  he  ought  to  have  the  Direction 
of  our  Hearts  therein ;  and  if  he  pleafe  to 
influence  any  One  under  due  Preparation, 
vocally  to  appear,  either  by  Way  of  Addrefs 
to  himfelf  in  Prayer,  or  to  us  in  Preaching, 
we  never  preclude  fuch  Appearances,  but 
filently  afiifh  according  to  our  Meafures.  If 
it  prove  that  none  are  fo  concerned  to  fpeak, 
we  fit  the  Time  through  in  Silence,  wherein 
true  mental  Worfliip  is  often  experienced  ;  but 
never  appoint  any  Meeting  with  Intent,  that 
it  fhall  be  held  throughout  in  Silence,  as  fome 
have  miflakenly  imagined ;  for  we  believe, 
that  all  ought  to  be  led  and  guided  by  the  good 

Spirit 


(     ^75    ) 

Spirit  of  God,  more  efpecially  in  the  folemn 
A6ls  of  Divine  Worfhip.  It  would  be  an 
happy  Thing,  were  all  fo  led,  amongft  us  as 
well  as  others,  but  the  Cafe  appears  otherwife 
with  too  many,  who  fit  unconcerned,  in  Ex- 
pe(!^ation  of  hearing  the  Miniflry,  inflead  of 
waiting  upon  God,  and  therefore  often  meet 
with  Difappointment.  The  Apoftle  faid  in 
his  Age,  "  they  are  not  all  Jfrae/,  which  are  Rom.  ix.  6 
"  of  Ifraeir  So  we  muft  acknowledge,  all 
who  have  defcended  from  faithful  Anceilors, 
are  not  themfelves  faithful  ;  but  the  Defedl  is 
in  themfelves,  and  not  in  the  Principle. 

5.  We  profefs,  that  the  Spirit  of  Truth 
ought  to  be  ours,  and  every  Man's  Leader,  and 
that  this  Spirit  is  an  infallible  Principle,  and 
that  io  far  as  any  faithfully  follow  it,  they  are 
infallibly  led,  and  no  further  ;  but  we  never 
did.,  nor  do  profefs,  that  all  in  Society  with 
us  are  fo  led^  or  even  fufficiently  feek  to  be  fo. 
Nor  was  it  the  Cafe  amoogfl  the  primitive 
Chriflians  themfelves.  We  wett  know,  and 
freely  own,  that  we  have  all  finned,  and  come 
fliort  of  the  Glory  of  God,  and  that  without 
Repentance  and  Regeneration,  we  mufl  for 
ever  fall  lliort  of  it.  We  are  alfo  fenfible,  that 
upon  due  Confellion,  Submiflion,  and  lincere 
Obedience  to  the  Manifeftations  of  Chriil,  the 
Light  of  Men,  "  he  is  faithful  and  juft  to  x  John  i.  9 
*•'  forgive  us  our  Sins,  and  to  cleanfe  us  from 
"  ail  Unrighteoufnefs  ;"  and  if  we  "  walk  in  Verfe  7. 
"  the  Light,  as  he  is  in  the  Light,  we  have 
"  Fellow ihip  one  Vv^ith  another,  and  the  Blood 
"  of  Jefus  Chriil  cleanfeth  us  from  all  Sin." 
Could  any  Thing  but  either  grofs  Ignorance, 
captious  Envy,  or  Malevolence  infer  from  this, 
M  2  that 


(    .76    ) 

that  we  profefs,  we  all  are^  or  that  any  of  us 
always  are  infallible  ?  Yet  fo  have  our  Docflrines 
been  difcoloured  by  our  Adverfaries  from  the 
Beginning,  and  in  the  fame  Track  our  prefent 
Oppofer  follows  his  Predecelfors,  repeatedly 
upbraiding  us  by  Allegation,  that  there  is  fomc 
Difference  both  in  Sentiment  and  Pracflice 
among  us  ;  but  is  it  pofTible  to  be  otherwife 
with  any  Body  of  People,  whether  lefs  or 
more,  whilft  different  Degrees  of  Capacity 
and  Experience  remain  amongfl  them,  as  they 
ever  mufl,  and  whilft  any  are  deficient  in  pay- 
ing that  due  Regard  to  the  Principles  they 
profefs,  which  they  ought  to  do  ? 

3.  S.  N.\  fubfequent  Query,  Page  47, 
has  Reference  to  an  Expreffion  of  mine,  in 
Anfwer  to  his  common,  though  improper, 
Manner  of  Reafoning,  that  is,  drawing  gene- 
ral Conclufions  from  particular  Premifes,  and 
charging  the  Faults  of  particular  Perfons  upon 
the  general  Body,  which  never  efpoufed  nor 
countenancecf  them.  This  I  fhewed  to  be  a 
fallacious  Practice,  and  inftanced,  that  by  this 
Manner  of  arguing,  the  Theft  and  Treachery 
of  Judas  might  be  charged  upon  the  whole 
twelve  Apoftles,  feeing  he  was  one  of  them. 
Upon  this  my  Opponent  impertinently  alks, 
"  Did  our  Lord^  and  his  Apoftles  countenance 
"  Theft  or  Treachery,  as  the  ^takers  do  pub- 
"  Hckly  and  privately  a  Negledl  of  a  primary 
"  and  principal  Attention  to  the  Scriptures,  as 
"  the  bejl  Standard  of  Faith  and  Pradice?" 

This  appears  intended  to  deceive  the  unwary 
Reader  into  a  Notion,  that  in  the  preceding 
Remark,  I  have  drawn  a  Rcfledlion  injurious 
to   the   Charader   of  the    Apoftles,    and    to 

heighten 


('    177    ) 

heighten  the  Prejudice,  he  irreverently  foifts 
in  our  Lord  alfo,  who  is  not  once  mentioned 
in  the  Paragraph.  With  Regard  to  the  Scrip- 
tures, I  have  declared  our  Senfe  concerning 
them,  and  fliall  only  add,  that  we  hold  them 
to  be  the  beji  written  Standard  of  Belief  and 
Practice  that  we  know  of  in  the  World.  We 
venerate  them  for  the  Sake  of  the  great  Author 
they  came  from,  and  feek  to  him  for  the  right 
Underftanding  and  proper  Ufe  of  them;  believ- 
ing him  who  alone  can  open  the  true  Senfe  of 
them,  and  accompany  it  with  Power  to  enable 
us  effedlually  to  put  it  in  Pradice,  to  be  the 
primary  Guidey  and  therefore  ought  always  to 
have  our  principal  Attention;  ever  efleeming 
ourfelves  in  Duty  bound,  in  the  jirji  Place ^  to  Heb.  xli 
look  unto  Jefus^  the  Author  ajid  Fifti/Jjer  of  our  Lukexii 
Faith.  As  "  the  Life  is  more  than  Meat,  33. 
"  and  the  Body  than  Raiment,"  fo  is  the 
immediate  Influence  of  the  Spirit  of  Chrift 
more  than  the  Scriptures,  or  than  any  Man's, 
or  Peoples  private  or  partial  Interpretation  of 
them,  from  whence  have  arifen  all  the  Diffe- 
rences that  fubfifl  about  them,  and  which  muft 
ever  remain  to  be  the  Cafe,  till  the  Holy  Spirit 
itjelf  is  applied  and  attended  to,  as  the  right 
Interpreter^  and  fupreme  Standard  of  Fa'th 
and  Pradlice.  This  is  the  original  ejfential  pri- 
mary Guide^  and  that  Revelation  which  comes 
immediately  from  the  Spirit  of  God  into  a 
Man's  Heart,  is  certainly  the  primary  One^  and 
that  which  he  receives  through  inflrumental 
Means,  is  as  certainly  but  2ifecondary  One. 

4.  S.  N.  pretends,  P.  ^6^  "  It  is  fomewhat 
**  remarkable,  that  Mr.  Phipps  fhould  refer 
**  U8  more  than  one  Hundred  Years  back,  to 

"  pro\^e 


(     V78     ) 

"  prove  to  us,  there  had  been  a  Spirit  of  Pro- 
*'  phecy  among  them."  Why  (hould  this  be  lb 
remarkable,  when  he  demanded  what  Grounds 
Barclay  had  to  affert  fuch  had  appeared  among 
them  ?  Would  any  Perfon  rationally  expedl  I 
fliould  bring  modern  Inflances  to  prove  an 
ATertion  made  before  they  exifted  ?  Had  I 
introduced  any  that  arofe  after  the  Date  of  the 
Apology,  he  might  properly  have  faid  they 
were  impertinently  alleged. 

5.  Page  64,  he  cites  this  PalTage  from  my 
Obfervations,  "  Barclay  s  Dodlrine  is,  that  the 
"  Holy  Spirit  communicates  not  a  natural 
*'  Faculty,  but  itfelf  to  the  faithful  Soul,  and 
"  becomes  to  it  a  new  Principle  wherein,  or  as 
*'  an  Organ  whereby,  it  is  capacitated  rightly 
"  to  underlland  religious  Truth."  My  Inad- 
vertence in  leaving  an  Expreffion  fo  fhort  of 
my  real  Intention,  perhaps  may  have  kd  my 
Opponent  to  mifunderftand  my  Meaning.  I* 
mull  therefore  requefl  his  Leave  to  explain  my 
own  Words ;  which  fliould  have  been,  "  The 
"  Holy  Spirit  communicates  not  a  natural 
"  Faculty,  but  fomcwhat  from  itfelf,  to  the 
"  faithful  Soul,  which  becomes  to  it,"  '<^c.  By 
this  he  might  have  gathered,  that  I  intended 
not  a  Communication  of  its  EJfence^  but  its 
Infuence ;  like  as  the  Sun  in  the  Firmament 
doth  not  fhed  its  Body^  but  its  Radiance  upon 
the  Earth  ;  by  the  unvailing  Light,  and  ani- 
mating Warmth  of  which,  the  Faculties  of 
Men  receive  a  clearer  and  ftronger  Perception, 
both  ox  that  glorious  Luminary  itfelf,  and  alfo 
of  v/hat  it  reveals  and  difcovers,  than  it  is 
pofTible  for  them  to  do  without  its  AfTiftance, 
by    all  otlier   Means    whatfoever.     As  to   the 

Word 


(     179    ) 

Word  Organ  here,  S.  N.  knows  it  is  only  a 
Metaphor,  a  fhort  Simile  in  one  Word,  often 
iifed  in  Difcourfe,  not  as  Argument,  but  for 
Illuflration  ;  and  as  no  Simile  runs  on  all  Four, 
it  is  not  reafonable  to  exped:  it  in  this.  I 
meant  to  be  underftood  by  the  Words,  as  an 
Orgati^  its  operating  to  like  Furpofi  as  a  corpo- 
real Organ,  or  a  Means  of  conveying  Intelli- 
gence from  the  Divine  Effence  to  the  Soul  of 
Man  ;  as  an  Eye  doth  from  the  Obje(ft  to  the 
Under  (landing.  I  hope  this  Explanation  will 
fafficiencly  obviate  all  the  Inferences  and  Re- 
fle(5lions  occaiioned  by  rny  Inadvertence. 

6.  Page  69  and  70,  S.  N.  infers,  that  the 
fakers  Notion  of  Revelation  feems  to  imply, 
that  it  mujl  be  a  Revelation  of  fomething  not 
imderjloody  or  a  Commimication  of  fomething  to 
the  Mindy  of  which  the  Soul  has  no  Conception  ; 
and  that  it  is  a  manifji  Contradi£iion^ — no  Re- 
velation at  ally  &c. 

Barclay  diilinguifhes  Revelation  into  objec^ 
tive  a.ndfiibje^ivey  and  fometimes  he  fpeaks  of 
the  one,  and  fometimes  of  the  other.  In  order 
to  fhew  the  Propriety  of  this  Diftind:ion,  let 
me  obferve,  that  the  Soul  of  Man  hath  not 
only  a  Faculty  of  Cogitation,  by  which  it 
ordinarily  thinks,  unites,  div^ides,  compares,  or 
forms  Ideas,  but  alfo  a  latent  Power  of  internal 
Senfation,  or  of  perceiving  Spiritual  Obje6ls 
by  an  inward  and  fpiritual  Senfe,  when  pre- 
fented  through  a  proper  Medium  ;  which,  till 
the  Beams  of  Divine  Light  Ihine  upon  it,  it 
muft  be  as  totally  unacquainted  with,  as  the 
Child  in  its  Mother's  Womb  is  with  its  Facul- 
ties of  Sight  and  Hearing.  For,  though  in 
that  Situation,  it  may  be  completely  formed, 

and 


(     J8o    ) 

and  poflefs  every  Organ  proper  to  corporeal 
Senfation,  yet  it  is  not  empowered  to  exercife 
them^  or  really  to  know  it  hath  them,  till  it  be 
brought  forth  into  the  Medium  neceflary  to 
the  Ufe  of  them,  compofed  of  the  Light  and 
Air  of  this  World.  Then  it  fir  ft  finds  the 
peculiar  Senfe,  and  Exercife  of  thofe  natural 
Powers  which,  before  its  Birth,  it  could  not 
have  the  leaft  Underftanding  or  proper  Ufe  of. 
In  like  Manner,  the  natural  Man  muft  be 
delivered  out  of  his  natural  Darknefs,  into 
the  luminous  and  quickening  Influence  of  that 
Divine  Word,  or  Spirit,  which  is  moft  em- 
phatically ftyled  tJoe  true  Light  and  Life  of 
Men,  Thus  born  of  the  Spirit,  into  this 
proper  Medium  of  Divine  Knowledge,  the 
Soul  is  made  acquainted  with  that  fpiritual 
Senfe  it  could  neither  difcover,  nor  believe 
pertained  to  it,  whilft  in  its  natural  State. 
This  is  no  new  natural  Faculty  added,  but  its 
own  mental  Power  newly  opened,  and  brought 
into  its  due  Place  and  Ufe. 

Words  are  inadequate  to  the  Expreffion  of 
this  internal  Senfe  felt  in  the  Soul  under  Divine 
Influence.  It  cannot  be  ideally  conveyed  to 
the  Underftanding  of  the  Unexperienced  ;  for 
it  is  not  an  Image ^  but  a  Senfation^  impofllble  to 
be  conceived  but  by  its  own  Imprefljon.  So 
I  Cor.  ii.  true  is  that  of  the  Apoftle,  "  Eye  hath  not 
9,  lo,  li  fgei-j^  nQj.  £aj.  l^eard,  neither  have  entered 
"  into  the  Heart  of  Man,  the  Things  which 
"  God  hath  prepared  for  them  that  love  him  ; 
**  but  God  hath  revealed  them  unto  us  by  his 
'*  Spirit."  It  was  upon  this  Confideration 
that  I  faid.  Divine  Light  is  the  Subjecfl  of 
inward  Senfation,  "  and  is  not  to  be  commu- 

*^  nicated 


i      I8i      ) 

"  nicated  from  one  to  another  by  Rcafoning, 
,  "  over  verbal  Defcription."  For,  fhould  any 
Perfon  give  the  moll  clear  and  lively  Defcrip- 
tion pofTible  of  the  Light  of  the  Sun,  to  a 
Man  blind  from  his  Birth,  it  would  only  be 
communicating  an  ideal  Notion  of  the  Light, 
but  not  the  Light  itfelf.  It  might  be  called  a 
fubje(ftive  Revelation  concerning  the  Light  to 
him,  but  not  an  objedlive  one  of  the  Light 
itfelf.  This  no  Man  can  have  but  by  his  own 
immediate  Senfatlon. 

Divine  Revelation  is  a  Difclofure  of  fome- 
thing  to  the  rational  Mind  by  the  Holy  Ghoft, 
not  in  the  Mind's  own  Power  to  difcover. 
This  the  Holy  Spirit  doth,  either  by  unvailing 
of  itfelf  by  its  Influence  in  fomc  Degree  to 
the  Soul,  and  giving  it  an  internal  Senfe  of 
its  Prefence ;  or  by  favouring  it  with  the 
Vifion  of  other  Objedls,  real  or  reprefentative, 
through  the  Communication  of  Divine  Light 
and  Power  ;  or  by  giving  the  Soul  a  clear  Senfe 
of  its  own  State  and  Condition.  All  this 
being  a  Difcovery  of  Obje&s^  is  called  ohjcElive 
Revelation. 

SubjeBive  Revelation  is  a  Difclofure  of  Sub- 
jeBs^  or  Things  relative,  through  the  Infpi- 
ration  of  the  Holy  Spirit ;  by  which  the  Mind 
is  opened  into  the  Knowledge  of  the  Divine 
Will  concerning  Perfons  or  Things,  led  into 
the  true  Senfe  of  Scriptures,  or  into  a  deeper 
Underftanding  of  Doctrines  than  it  could  ever 
reach  without  Divine  Illumination.  Of  this 
Kind  was  the  original  Revelation  of  the  Scrip- 
tures to  thofe  who  penned  them. 

All  this,  both  obje(5live  and  fubjec^ive,  is 
truly  internal  immediate  Revelation.     What 

is 


(     i82     ) 

is  now  modiflily  treated  as  the  only  Revelation 
ftill  exifting,  and  to  exifl,  is  rather  the  Fruit 
of  Revelation  than  the  Thing  itfelf,  a  fcrip- 
tural  Record  of  Things  revealed  ;  for  they 
certainly  were  fo  to  thofe  to  whom  they  were 
immediately  difclofed  ;  but  the  different  Senfes 
put  upon  the  many  difputed  Parts  of  them, 
for  many  Generations  paft,  demonftrate  thofe 
Parts  are  not  truly  a  Revelation  to  thofe  who 
miflake  them  ;  nor  can  they  ever  become  fuch 
to  them,  till  they  know  the  Holy  Author  to 
be  their  Interpreter.  For,  "  No  Prophecy 
"  of  Scripture  is  of  any  private  Interpretatmi. 
"  For  the  Prophecy  came  not  in  old  Time," 
or  rather,  at  any  Time,  "  by  the  Will  of  Man, 
"  but  Holy  Men  of  God  fpake  as  they  were 
"  moved  by  the  Holy  Ghofl." 

P.  75  and  76,  S,  N.  argues,  that  the  imme- 
diate internal  Revelation  of  the  Holy  Ghofl 
IS  not  in  all  fufficiefit  to  fave^  becaufe  Barclay 
allows,  that  fome  who  have  once  had  it,  may 
be,  and  have  been  damned  ;  to  which  I  anfwer, 
if  all  were  faved,  it  would  be  a  certain  Proof 
that  God  is  able  to  fave  all,  but  are  we  there- 
fore warranted  to  deny  or  difpute  the  Ability 
of  Almighty  Power  to  fave  all,  becaufe  all 
are  not  faved  ?  A  flowing  Spring  is  certainly 
fujicient  to  quench  my  Thirft,  if  I  drink 
fiifficiently  of  it ;  but  if  I  refufe,  the  Infiiffici- 
cncy  is  not  in  the  Spring,  but  entirely  owing 
to  my  Refufal.  But  Balaam  is  adduced  as  an 
Inflance  quite  in  Point ;  becaufe  he  had  internal 
Revelation,  yet  taught  Balak  to  feduce  the 
Jfraelites  to  fin.  That  he  fometimes  had  inter- 
nal Revelation,  is  true,  and  whilfl  he  adhered 
thereunto,    it    preferved    him   from  teaching 

Seduction. 


(     i83     ) 

Seducflion.  It  was  when  he  departed  from  it, 
or  fufFered  himfelf  to  be  fo  far  overcome  with  a 
Love  to  the  Wages  of  Unrighteoufnefs ^  that  the  a  Pet.  ii. 
Holy  Spirit  departed  from  him,  as  an  lUumi-  jude^ii. 
nator  and  Preferver,  that  he  joined  Balak  in 
his  evil  Purpofes.  This  has  been  the  Cafe 
of  all  Apoftates,  the  Grace  of  God  is  all- 
fiifficient^  but  they  difobey,  divide  from,  and 
thereby  prevent  it  from  o^QVzXxn^  ftifficiently  to 
their  Salvation. 

CHAP.     XV. 

I.  S.  N.V  Inconjiflency  with  our  Saviours 
Kxprejfion^  Mat.  xvi.  2.  'The  PoJJibility  and 
NeceJJity  of  attaining  a  fpiritual  Sefife  of  the 
Spirit  of  God^  preached  by  Paul  to  the  Pagans. 
3*  A  falfe  Inference  from  my  Words  obvi- 
ated. 4.  The  Pagans  7iot  void  of  God^s 
faving  Grace^  nor  led  by  it  into  Polytheifm^ 
^c.  The  rude  Abfiirdity  of  charging  us 
ivith  Paganifm.  5.  Impious  Idolaters^  &c. 
7iot  in  Chrift ;  but  he  appears  in  them  as  a 
fwift  Witnefs.  To  whom  he  communicates 
favittg  Knowledge.  A  Piece  of  manifefi 
Abufe  repelled.  6.  The  Gofpel  comes  not  in 
Word  only^  but  in  Power^  and  Chriji  not 
only  came  outvoardly^  but  alfo  appears  in- 
ivardly^  and  by  the  povoerful  Operation  of 
his  Spirit  ejfedls  all  our  Works  in  us.  He 
is  the  real  Efficient  of  all  Good  in  Man. 
7.  The  Gofpel  fenfibly  preached  in  every  Man. 
The  Office  of  the  Spirit  of  Truth.  8.  The 
Light   not     unintelligible^    though     undefnable 

as 


(     i84    ) 

as  to  its  'ultimate  and  peculiar  EJJence  by  the 
Wit  of  Man,  to  njohich  natural  Things  are 
equally  Jo.  9.  My  Belief  refpe&ing  S.  N.V 
Note.  10.  His  Mif-infonnation  and  Im- 
pertinence concerning  our  Terms  of  Admiffion. 
II.  A  Day,  or  Time  of  Vifttation  to  Man 
demonfrated.  12.  My  Intention  in  fly  ling 
the  Relief  he  exprejfes  a  fiotional  one.  13. 
What  Deifm  is.  The  Quakers  not  Dei/Is, 
nor  fuch  Enthufiafs  as  their  Opponent  would 
render  them. 

I.  T)  A  Cl-  E  104.  "  We pafs  over  his  Jiew 
XT  "  Dif cover y,  that  the  Rock  on  which 
*'  Jefus  will  build  his  Church,  is  the  immedi- 
"  ate  Revelation  of  Chrifl  by  the  Father.'* 
What  he  calls  my  new  Difcovery,  is  our  Savi- 
our's old  Difcovery,  as  ancient  as  the  New 
Teftament ;  and  what  he  flyles  pafftng  over  it, 
is  (lopping  to  contradid  it.  The  Anfwer  of 
Chrifl  to  Peter  is,  "  BlefTed  art  thou  Simon  Bar-- 
"  jona,  for  Flefh  and  Blood  hath  not  revealed  it 
'*  unto  thee,  but  my  Father,  which  is  in  Hea- 
*^  ven."  In  Oppofition  to  this,  S.  N.  faith,  "  It 
"  is  at  leaf  highly  probable,  the  Apoftle  learnt 
"  the  Truth  he  confefTed  from  our  Lord's  Con- 
*'  verfation  andInflru6lion,or  from  x\\eBaptift\ 
"  Teflimony,  hov*^ever  the  Spirit  of  the  Father 
"  influenced  him  in  receiving  it."  I  take  it, 
the  Truth  Peter  confefTed  was  not  the  mere 
Truth  of  a  Propofition,  but  a  Senfe  of  the 
Reality  of  Jefus  being  the  Chrifl.  This,  our 
Lord  faith,  the  Father  revealed  to  Peter ;  but 
S.  N.  faith  it  is  at  leaf  highly  probable  he  did 
not,  but  that  either  Chrifl  himfelf  or  the 
Baptif  did  it,   and  intimates  that  the  Father 

only 


(     '8^     ) 

only  aided  towards  the  Apoftle's  better  receiv- 
ing their  Report.  I  do  not  fee,  why  this 
Truth  is  not  as  Ukely  to  have  been  fpiritually 
revealed  to  Peter  by  the  Father,  as  it  was  to 
Paul^  who  declares,  that  by  Revelation  the  Myf-  ^p^-  '•"•  J* 
tery  of  Cbrijl  was  made  knoivn  to  him^  and  that 
it  was  likewife  revealed  to  his  Holy  Apojlles  and 
Prophets  by  the  Spirit, 

2.  "  Neither  Ihall  we  dwell  upon  his  Rank- 
"  ing,  P.  41.  the  feeling  after  God^  and  finding 
"  /?m,  mentioned  by  Paul  to  the  Athenians^  A5is 
"  xvii.  27,  as  an  equal  Proof  of  his  Point, 
"  with  the  Prophets  being  moved  by  the  Holy 
"  Ghoft.  2.  Pet,  i.  21."  The  Point  I  brought 
this  Scripture  in  Proof  of  is,  that  a  fpiritiial 
intej'nal  Senfe  of  God  is  not  impoffible  to  be  known, 
I  therefore  firft  obferved,  that  Paul  told  the 
Athenian  Pagans^  "  God  made  of  one  Blood 
"  all  Nations  of  Meji,  not  only  to  live  upon 
"  the  Face  of  the  Earth,  but  that  they  fhould 
"  feek  the  Lord,  if  haply  they  might  feel  after 
"  him  and  fnd,  him.'"  Hence  I  inferred,  *'  he 
"  then  mufl  certainly  be  to  be  found  and  felt 
"  by  Man  ;  and  as  he  is  a  Spirit,  it  mufl  be 
*'  after  a  fpiritual  Manner.  We  cannot  con- 
"  fiftently  fuppofe  the  Apoille  was  bantering 
"  the  Atbenia7is  here,  by  putting  them  upon 
"  feeling  after  and  finding  what  was  not  to  be 
"  felt  nor  found  by  thern,''  To  this  Argument 
my  Antagonift  anfwers  not,  but  recurs  to  Eva- 
fion,  and  charges  me  with  invidious  Refledlions 
and  defigning  Perverfions,  for  no  better  End 
that  I  can  fee,  but  to  cover  his  Imbecility. 

3.  P.  106,  he  cites  me  as  follows,  Obfer- 
vations,  P.  44,  "  The  Confidence  of  a  true 
"  Chrillian  is  not  in  what  he  hears,  or  reads, 

"  but 


{     iS6    ) 

"  but  in  what  he  feels  of  the  Holy  Sphit." 
Hereupon  he  fays,  "  Now  this  fets  afide  the 
*'  real  life  and  Importance  of  a  written  Reve- 
"  lation,  to  all  Intetits  and  Purpofes^  for  its 
"  Contents  cannot  now  be  known  but  by  either 
**  Reading  or  Hearing." 

The  real  Ufe  of  the  Scriptures  is  to  afford 
Inftrudlion  and  Comfort,  and  their  chief  Im- 
portance is  to  recommend  to  the  Spirit  of  Chrift 
from  whence  they  came,  that  his  People  may 
be  enabled  rightly  to  put  their  Trujl  in  him. 
The  Apoflle  declares,  God  had  given  them 
the  Earneji  of  the  Spirit^  therefore  they  were 
alivays  confident.  Was  not  their  Confidence  then 
grounded  in  the  Earnefi  of  the  Spirit  giYtn  them 
of  God  ?  And,  is  a  truft  in  this  Spirit, 
and  a  Belief  of  the  Contents  of  Scripture, 
incompatible  with  each  ether  ?  Or,  is  a  Chrif- 
tian  to  have  no  Confidence  in  the  Spirit  and 
Power  of  the  Saviour  himfelf,  but  all  in  his 
own  Notions  of  what  he  reads  in  Scripture, 
true  or  falfe;  and  will  his  own  Efforts  accord- 
ing to  thefe  Notions  fave  him  ?  Cannot  he 
follow  thofe  fcriptural  Exhortations  and  Doc- 
trines which  plainly  teach  us  to  pray  for  the 
Spirit,  to  be  led  by  the  Spirit,  to  live  and 
walk  in  the  Spirit,  without  y^///«^  the  Scrip- 
tures afide^  and  treating  them  with  Contempt  t 
Thofe  who  have  experienced  a  living  Senfe  of 
the  Spirit,  inflead  of  dividing  from  the  Scrip- 
tures, and  depreciating  their  Service,  are  by 
the  Divine  Influence,  more  clofcly  united  to 
them,  read  them  with  a  better  Underflanding, 
and  more  to  their  Comfort  and  Advantage  than 
ever,  are  altogether  as  fervently  concerned  to 
prefs  the  frequent  Perufal  of  them,  as  any  of 

thofe 


(     i87    ) 

thofe  who  fo  unjuftly  accufe  them,  and  who 
are  fo  inexperienced  in  the  Truth  as  it  is  in 
Jefus,  as  to  place  their  whole  Confidence  in 
the  Notions  and  Opinions  they  gather  from 
reading  the  Scriptures,  and  remain  Strangers 
to  the  neceffary  Knowledge  of  Chr'ijl  within^ 
the  Hope  of  Glory, 

4.  P.  109.  S,  N.  thus  entitles  his  7th 
Article,  "  The  religious  Opinions  and  Pradlices 
"  of  Mr,  Phipps's  Brethren^  whom  he  has 
"  feleded  from  among  the  Heathens^  recapi- 
"  tulated,  that  he  may  fee  what  their  fuppofcd 
*'  Divine  Infpiration  taught  them." 

The  Inftances  I  adduced  from  the  Pagansy 
were  to  fliew,  that  it  was  evident  from  ibme 
of  their  own  ExpreiTions,  they  had  an  internal 
Senfe  of  that  G7'ace  of  God  which  the  Apoftle 
faith,  bri7igs  Salvation^  and  hath  appeared  to  Tit.  ii.  11, 
all  Men.  The  Citations  I  made,  appear  to 
me  Proofs  of  it.  Our  Opponent  appearing 
prepoifefTed  with  an  Opinion,  that  eternal  Sal- 
vation is  confined  to  the  Knowledge  of  the 
Hiftory  and  Dodlrines  of  our  Saviour,  is 
neceffarily  led  to  think,  that  all  who  are  not 
providentially  furnilhed  with  this,  are  intenti- 
onally left  under  an  ImpofTibility  of  entering 
the  Kingdom  of  Heaven ;  and  thence  con- 
cludes, that  the  Generality  of  the  Pagan 
World  muft  be  void  of  any  Share  of  the  faving 
Grace  of  God ;  and  that  we  mull  be  wrong 
in  fuppofing  otherwife  concerning  them.  Poi^ 
feifed  of  thefe  Notions,  he  feems  to  infer,  that 
the  fame  Principle  which  taught  them,  they 
had  at  Times  a  Manifeftation  of  fomething  of 
a  Divine  Nature  within  them,  alfo  led  them 
into  their  Polytheifm,  Idolatry,  falfe  Theology, 

and 


{     i88    ) 

and  Immoralities.  But  I  apprehend,  this  is 
as  far  from  being  true  of  the  Pagatis^  as  it  is 
of  thofe  Patriarchs,  Ifraelites^  and  Chriflians, 
who  have  defaulted  or  degenerated.  For  I  can 
no  more  believe,  that  Principle  which  fome- 
timcs  gave  Plato  a  Senfe  that  "  the  Light  and 
"  Spirit  of  God  raifeth  up  the  Soul  into  a  fen- 
'*  fible  Communion  with  him,"  led  him  alfo 
to  teach  a  Plurality  of  Deities,  than  I  believe 
the  Spirit  which  led  Noah  to  preach  Righte- 
oufnefs,  led  him  alfo  to  over-charge  and 
difguife  himfelf  with  Wine  ;  or  that  the  Spirit 
which  at  Seafons  infpired  Aaron,  led  him  alfo 
to  make  a  Golden  Calf,  for  the  Ifraelites  to 
worfhip,  or  at  all  concurred  with  him  in  it. 
Nor  do  I  think  it  reafonable  to  conclude,  that 
becaufe  Aaron  allifled  in  an  idolatrous  Prac- 
tice, and  offended  the  Spirit  of  God  in  other 
Refpe6ls,  as  alfo  Miriam,  David,  Solomon, 
and  many  other  infpired  Perfons  did,  that  he 
never  had  a  Senfe  of  Divine  Influence. 

But  it  feems,  both  myfelf,  and  the  People 
I  am  religioufly  conne(fted  with,  are  Brother- 
Pagans,  becaufe  we  hold  one  like  Opinion 
with  fome  of  the  beft  and  inoft  intelligent 
Heathens.  Is  it  either  jufl  or  charitable,  to 
fuppofe  thofe  Heathens  held  no  found  or  fenfi- 
ble  Truths  ?  If  they  did  hold  any  fuch,  how 
can  any  found  or  fenlible  Mind  do  otherwife, 
than  to  acknowledge  the  fame  Truths  ?  And, 
if  fuch  a  One  detefl  their  Polytheifm,  Idolatry, 
and  Immorality,  as  truly  as  6\  N-  himfelf  can 
do,  is  he  juflly  to  be  ftigmatized  with  the 
reproachful  Title  of  Brother-Pagan^  What 
I  Cor.  xii.  is  it  that  conftitutes  Paganifm  ?  Is  it  a  Belief, 
'•  that  "  the  Manifeflation  of  the  Spirit  is  given 

«  to 


(     '89    ) 

"  to  every  Man  to  profit  withal?"  Or,  toAasx.34, 
perceive  of  a  Truth,  "  that  God  is  no  Refpedler  ^^* 
"  of  Perfons,  but  in  every  Nation,  he  that 
"  feareth  him,  and  w^orketh  Righteoufncfs, 
"  is  accepted  vt^ith  him  ?"  Then  both  Paul 
and  Peter  were  Brother-Pagans  too.  If  we 
hold  the  fame  Dodlrine  with  the  Pagans  where 
their  Tenets  are  agreeable  to  Truth,  is  it  equit- 
ably to  be  inferred,  that  we  are  one  with 
them  where  they  are  not  ?  Should  I  return 
my  Antagonift  his  Compliment,  by  produc- 
ing Points,  wherein  he  accords  with  Papijls^ 
Delfts^  Enthujiajis^  Anthiom'ians^  and  Pagans^ 
and  charge  their  Errors  and  Extravagancies 
upon  him,  would  he  not  tell  me,  it  is  treating 
him  with  haughty  Contempt  and  virulent  Invec- 
tive^ as  he  doth  without  any  fuch  Reafon  ? 
Let  him  look  to  the  Beam  in  his  own  Eye. 

The  Sentences  I  quoted  from  a  few  Pagan 
Writers  demonflrate  what  I  adduced  them  for; 
that  they  were  feniible  of  a  Divine  Principle 
in  their  Confciences,  and  knevv'-  fomewhat  of 
its  Operation.  Their  abiding  flill  in  fome 
Part  of  the  Polytheifm,  &c.  they  had  been 
educated  in,  and  the  Cufloms  they  had  been 
taught  to  hold  as  facred  and  inviolable,  only 
indicate,  they  had  not  come  fo  fully  under  the 
Guidance  of  this  Principle,  as  to  be  led  into 
all  Truth  by  it ;  but  not  that  they  were  void  of 
all  Senfe  of  it. 

P.  119,  120,  S.  N.  afTerts,  when  P^//// was 
at  Athens^  he  did  not  direB  than  to  an  immediate 
Revelation — nor  appeal  to  a  Divine  faving  Prin- 
ciple^ or  Spirit  in  them.  But  eljewhere  fays^ 
Eph.  ii.  12.  they  were  without  God ;  i  Cor.  i. 
2 1 .  and  that  they  knew  not  God. 

N  The 


(     19°    ) 

The  Text  doth  not  peremptorily  fay,  they 
knew  not  God^  but  that  they  knew   him  not  by 
their  own  Wijdom ;  and  the  fame  Apoflle  faith, 
Rom.  i.     «  They    are    without  Excufe ;    becaufe    that 
ao,  zi,  aa.  jj  ^^^jj^ji  they  knew  God^  they  glorified  him  not 
"  as  God,  neither  were  thankful,  but  became 
"  vain  in  their  Imaginations,  and  their  foolijh 
"  Heart  was  darkened,     Profefling  themfeives 
"  "Wife,    they  became    Fools.'*      This    fhews, 
they  had  fome  Time  a  Knowledge  of  him^  but 
through  Inattention  and  Difobedience  loft  that 
Knowledge ;    as    is   the  Cafe  with  too  many 
profefling   Chriftians    as    well  as  they.     And 
when  the  Apoftle  was  among  the  Athenians^ 
Afts  xvii.  he  acquainted  them,  that  God  made  all  Nations 
*^*  ef  Men^  that  they  might  feel  after  him  and  find 

him ;  intimating,  for  their  Encouragement  fo 
to  do,  that  he  was  not  far  from  every  one  of 
them.  If  they  might  y^^/  after  and  fnd  hitn^ 
it  muft  be  by  the  immediate  Revelation  of  his 
Spirit  to  their  Spirits  ;  which  when  found  and 
felt^  would,  as  adhered  to  in  Obedience,  be- 
come a  Divine  and  faving  Principle  in  them. 
As  to  that  of  Eph,  ii.  12,  it  does  not  appear 
to  relate  to  the  Gentile-World  of  all  Ages 
and  Qualities,  but  to  the  carnal  State  of  thofe 
Gentile  Believers  the  Apoftle  was  then  writ- 
ing to,  before  their  Converfion  to  Chriftianity, 
as  the  preceding  Verfe  evidences.  Refpecfling 
I  Cor,  i.  21,  it  is  particularly  levelled  againft 
all  who  depend  upon  their  carnal  Wildom,. 
their  natural  or  acquired  Parts,  for  the  Know- 
ledge of  God.  For,  the  Words  of  the 
Apoftle  are,  The  World  by  Wifdom  knew  not 
God;  which  is  equally  true  of  carnal  Jews 
and  Chriftians,  as  of  carnal  Heathens.     Both 

thefe 


(  '^I  ) 

tiiefe   Texts   therefore   are   impertinently   al- 
leged. 

5.  In  the  following  Paragraph,  S.  N.  pre- 
tends, that  /  may  call  Idolators^  Abettors  of 
Suicide^  Countenancers  of  Jho eking  Impieties  and 
Immoralities <f  Brethren  in  Chrift^  and  treat  them 
as  favingly  infiienced  by  the  Spirit  of  the  true  God» 

I  deny  all  fuch  to  be  either  Brethren,  or  any 
Thing  elfe,  in  Chriji^  or  favingly  influeiiced  by 
the  Spirit  of  God*  What  I  believe  concerning 
them  is,  that  they  all  have  at  Times  felt  the 
reproving  Witnefs  of  God  in  their  Confci- 
ences,  which  gives  them  a  convi5iing  Know- 
ledge  of  him ;  and  if  they  continue  to  rebel  }oh  xxh, 
againfi  this  Light^  they  become  fo  darkened  ^^' 
towards  it,  that  *'  they  know  not  the  Ways 
*'  thereof  nor  abide  in  the  Paths  thereof."-^ 
Not  liking  to  retain  God  in  their  Knowledge ^KQmA.%z 
after  long  Forbearance,  he  gives  them  over  to 
n  reprobate  Mind,  Our  Principle  teaches,  that 
ihe  Grace  of  God  that  bringeth  Salvation^ 
bath  appeared  to  all  Men^  firft  as  a  Convidlor, 
or  Convincer  of  Sin.  Thus  it  flands  at  the 
Door  of  Man's  Heart,  and  knocks  for  Ea- 
trance,  and  if  the  Heart  opens  to  it,  and 
abides  in  the  Ability  it  furni/hes^  iincerely 
deflring,  and  feeking  to  obey  its  Motions,  it 
will,  by  due  Degrees,  increafe  that  Ability 
therein,  till  it  prove  itfelf  the  Power  of  God 
unto  Salvation  to  it.  Then,  and  not  till  then, 
the  Mind  is  fenfible  of  the  faving  Knoivledge 
of  this  Divine  Principle ;  yet,  before  this, 
whiifl  the  Soul  knew  nothing  more  of  it  than 
merely  its  Convidtions,  it  could  not  be  faid  to 
be  totally  ignorant  of  an  internal  immediate 
Senfe  of  that  Grace  which  is  faving^  both  in 
N  2  its 


(     19^     ) 

ks  Nature  and  Intention^    though    it  -vtas  not 
indued  with  tbefaving  Kiwwledge  of  it. 

I  appeal  to  that  Senfe  of  the  Grace  of  God, 
in  every  confcientious  Breaft,  whether  thofe 
uncandid  Reflexions,  and  the  Infmuation  of 
my  Oppofer,  that  hjiay  exult  in  the  religious  Spirit 
of  impure  immoral  Idolators,  be  doing  Juflice  to 
the  fcriptural  Do(5trine  I  declare,  and  becoming 
his  Pretenfions  as  a  Miniller  of  the  Gofpcl  ? 

6.  As  to  what  follows  under  his  next  Head, 
we  have  all  along  uniformly  acknowledged,  as 
fully  as  he  can  do,  the  Gofpel  came  in  V/ord 
I  Thcf.  i.  as   well  as  in   Power ;   but    not  in  Word  only^ 
^'  but  alfo  in    Power^  even  in  the  Power   of  the 

Holy  Ghofl.  And,  we  are  fenfible,  that  this 
Divine  Power,  from  whence  the  Words  fprang, 
is  the  very  EJfence  of  the  Gofpel,  and  the 
Words  but  the  outward  Expreflion,  or  exterior 
Declaration  by  which  it  is  preached  and  recom- 
mended. To  this  eflential  internal  Grace, 
Power  and  Spirit  of  God,  the  Apoftles  called-, 
and  prefled  their  Hearers,  as  well  as  to  the 
Belief  of  the  outward  Advent  and  Procefs  of 
the  Mefllah  thea  pafl.  They  taught  them, 
Heb.  ix.  that  "  Chrift  was  once  offered  to  bear  the  Sins 
"  of  many,  and  unto  them  that  look  for  him, 
"  Jhall  he  appear  the  fccond  Time^  without  Sin 
imto  Salvation.''''  This  fccond  Appearance  of 
Chr'fl^  we  do  not  underftand  to  intend  his 
coming  to  Judgment  at  the  great  Day  of  general 
Decifion;  for  then  he  will  come  both  to  deter- 
mine the  final  State  of  the  Righteous  and 
Unrighteous ;  not  to  Salvation  only,  but  to 
Condemnation  alfo.  But  this  fecond  Appear- 
ance is  in  order  to  the  Salvation  of  thofe  who 
look  for  h'lm  to  that  End.     Accordingly,  the 

Apollle 


•3.1, 


(     193     ) 

Apoftle  thus  prays  for  the  Believers,  "  The  aThef.iii. 

"  Lord  direEi  your  Hearts  into  the  Love  of  God,  ^' 

"  and  into  the  patient  Waiting  for  Chrifl ;" 

and   he  defcribes  the  Corinthians  as  "  waiting,  i  Cor.  i.  7. 

'*  for   the   Coming^''    or    renewed  Appearance 

"  of  our  Lord  jfefus  Chj^ijir 

Notwithflanding  our  Saviour  empowers  and 
employs  his  Meflengers  to  declare  his  Will, 
and  to  call  People  to  the  Work  of  Repentance 
and  Regeneration ;  yet  he  conftitutes  them  not 
as  Deputies  to  do  the  Work  for  him.  It  is  not 
the  Words  they  deliver,  nor  any  Application 
Man,  by  his  own  Powers,  can  make  of 
them,  which  can  perform  this  great  Bufinefs. 
"  Lord,"  faith  the  Prophet,  "  thou  wilt  ifa-  xxvi. 
"  ordain  Peace  for  us  ;  for  thou  afo  haf  wrought 
"  all  our  Works  in  us.""  The  Spirit  of  the 
High  and  Holy  One  is  the  true  Efficient  of  all 
the  real  Good  that  is  done,  all  the  Virtue  that^ 
is  wTought,  either  in  the  Church  in  general, 
or  any  of  its  Members.  It  is  the  Spirit  that 
[a)  giveth  Underjlanditig^  and  unvails  the  Know)- 
ledge  of  the  Things  of  God;  {5)  quickeneth 
and  maketh   alive^  (f)  mortifes^   {d)  circumcifes^ 

[e)  baptizes^ 

fl  "  I  faid,  Days  fliould  fpeak,  and  Multitude  of  Years  Ihouid  teach 
"  Wifdom.  But  there  is  a  Spirit  in  Man,  and  the  Infpiration  of  the  Al- 
*'  mighty  giveth  thcin  Underftanding."  j^o^  xxxii.  7,  8.  "Eye  hath  not 
*'  feen,  nor  Ear  heard,  neither  have  entered  into  the  Heart  of  Man,  the 
"  Things  which  God  hath  prepared  for  them  that  love  him.  But  God 
*'  hath  revealed  them  unto  us  by  his  Spirit  ;  for  the  Spirit  fearcheth  all 
*'  Things,  yea,  the  deep  Things  of  God.  For  what  Man  knoweth  the 
"  Things  of  a  Man,  fave  the  Spirit  of  Man  which  is  in  him  ?  Even  fo, 
"  the  Things  of  God  knoweth  no  Man,  but  the  Spirit  of  God." 
I  Cor.  ii.  9,   10,   II. 

b  "  It  is  the  Spirit  that  quickeneth,  the  Flefli  profiteth  nothing." 
John  vi.  63.  "  The  Letter  killeth,  but  the  Spirit  giveth  Life."  z 
Cor.  iii.  6.  *'  If  the  Spirit  of  him  that  raifed  up  Jefus  from  the  Dead, 
"  dwell  in  yon,  lie  tliat  raifed  up  Chrift  from  the  Dead,  Ihail  alfo  quicken 
"  your  mortal  Bodies,  by  his  Spirit  thatdwelleth  in  you."  R.om,  viii.  ir. 

c  "  If  ye  live  after  the  Fiefli,  ye  fhall  die;  but  if  ye  .through  the 
««  Spiritdomortify  the  Deeds  of  the  Body,  ye  fliall  live."  Row.  viii.  13. 

d — "  Circumcifion  is  that  of  the  Heart  in  the  Spirit,  and  not  in 
*'  the  Letter."     Rom,  ii.  29. 


(     194    ) 

{e)  baptizes^  {f^fanitifies^  [g]  regenerates^  [b)/efs 
Jree,  [i)Jlrengthens^  and  enables  to  Obedience.  In  the 
Spirit  is  [k)  the  true  Lights  (/)  the  Life,  {m)  the 
JLove,  [n)  the  Waiting,  [o)  the  Walking,  (p)  the  FeU 
Uw/hip,  and  Communion  of  the  Go/pel.  In  the  Spirit 
(y)  is  true  Prayer  made,  (r)  Accefs  to  the  Throne  of 
Grace  opened^  and  acceptable  Worfoip  performed. 
The  Spirit  is  [f)  the  Covering  of  God's  People,  (/) 
their  Guide,  [u)  their  Leader,  [w]  their  Comforter, 

{.") 

e — "  By  one  Spirit  we  are  all  baptized  into  one  Body."  i  Cor.  Jcii.  13. 

/— **  But  ye  are  waflied,  but  yc  are  fandtified,  but  ye  rire  juftified  in 
*^  the  Name  of  the  Lord  Jefus,  and  by  the  Spirit  of  our  God."  1  Cor. 
vi.  II. 

g  "  Except  a  Man  be  born  of  Water  and  the  Spirit,  he  cannot  enter 
**  into  the  Kingdom  of  God.  That  which  is  born  of  the  Fiefli  is  Fiefh  : 
"  and  that  which  is  born  of  the  Spirit,  is  Spirit."  'John  iii.  5,  6. 

h  ''  The  Law  of  the  Spirit  of  Life  in  Chrift  Jefus,  hath  made  mc 
**  free  from  the  Law  of  Sin  and  Death."     Rom.  viii.  2. 

i  "  That  he  would  grant  you,  according  to  the  Riches  of  his  Glory, 
"  to  be  ftrengthcned  with  Might,  by  his  Spirit,  in  the  inner  Man." 
Eph.  iii.  16. 

k  "  In  him  was  Life,  and  the  Life  was  the  Light  of  Men."—"  That 
'*  was  the  true  Light  which  lighteth  every  Man  that  cometh  into  the 
*'  World."  "John  i.  4.  9.  *'  God,  who  commanded  the  Light  to  fliine 
"  out  of  Darknefs,  hath  fhined  in  our  Hearts,  to  give  the  Light  of  the 
"  Knowledge  of  the  Glory  of  God,  in  the  Face  of  Jefus  Chrift  "     a 

Cor.    iv.   6. 

/  "  The  Spirit  giveth  Life."     2  Cor.  iii.  6. 

m — "  Who  alfo  declared  unto  us  your  Love  in  the  Spirit."  Col.  i.  8. 

n  *'  We  through  the  Spirit  wait  for  the  Hope  of  Righteoufnefs,  bf 
"  Faith."     Gal.  v.  5. 

0  "  If  we  live  in  the  Spirit,  let  us  alfo  walk  in  the  Spirit."  Gal.  v.  25. 

/.— "  If  any  Fellowfliip  of  the  Spirit."  ?hU.  ii.  i.— "  Have  been 
**  all  made  to  drink  into  one  Spirit."     i  Cor.  xii.  13. 

y  *'  The  Spirit  alfo  helpeth  our  Infirmities,  for  we  know  not  what  we 
**  (houid  prav  for  as  we  ought,  but  the  Spirit  itfeif  maketh  InterceflTion 
*'  for  us,"  &c.  Rom.  viii.  26.  "  Praying  always  with  all  Prayer  and 
"  Supplication  in  the  Spirit,  and  watching  thereunto  with  all  Perfc- 
**  verance."     Eph.  vi.  18. — "  Praying  in  the  Holy  Ghoft."    "^ude  20. 

r  '•  Through  him  we  both  have  an  Accefs  by  one  Spirit  unto  the 
**  Father."     Eph.  ii.  18. 

/  "  Wo  to  the  rebellious  Children— that  cover  with  a  Covering, 
"but  not  of  my  Spirit."     Ifa.  xxx.  1. 

t  *'  When  he  the  Spirit  of  Truth  is  come,  he  will  guide  you  into 
**  all  Truth."     John  xvi,   3. 

u  "  If  ye  be  led  by  the  Spirit  ye  are  not  under  the  Law."  Gal.  v,  18. 
?'  As  many  as  are  led  by  the  Spirit  of  God,  they  are  the  Sens  of  God." 
Rom.  viii.   14. 

w  '*  I  will  pray  the  Father,  and  he  fhallgive  you  another  Comfort- 
*'  er  that  he  may  abide  with  you  for  ever  ;  even  the  Spirit  of  Truth." 
^obn  xiv.  16,  17. 


(     195    ) 

(x)  their  Seal,  the  irifelt  Earnejl  of  an  everlajling 
Inheritance  to  them;  and  in  fome,  the  aU-effe£five 
Power  and  Virtue  of  the  Gofpel-minijl ration;  all 
which  the  Scriptures  here-under  cited  undenia- 
bly evidence. 

7.  In  all  thefe  Refpeds  the  HolySpirit  operat- 
ed in  common  amongft  the  primitive  Believers. 
For  the  Continuation  of  the  fame  fpiritual  Ope- 
rations,it  is  that  we  plead,  and  not  that  of  mira- 
culous Gifts;  which  were  always  extraordinary, 
and  afforded  but  to  few  in  Comparifon  of  the 
whole  Number  of  the  Primitives.  Yet  our  Exa- 
miner all  along  choofes,that  we  fhall  mean  what 
he  pleafes,  and  what  may  befl  anfwer  the  End  he 
fo  artificially  labours  to  accompliili.  Upon  this 
Ground,  P.  122,  &c.  he  proceeds  againif  us,  as 
though  we  difputed  the  Convincement  of  the 
Chrillian  Converts  through  the  Preaching  of  the 
Apoflles ;  which  we  are  as  far  from  denying  as 
any  People  upon  Earth.  What  I  oppofed  him  in 
was,  the  Inference  he  appeared  to  make,  that  be- 
caufe  it  pleafed  God  to  teach  them  fometimes  inflru- 
mentally,  he  never  taught  them  immediately  at  any 
Time;  or,  that  none  ivere  ever  converted  or  taught 
of  God  but  through  external  Means;  which  the 
very  Convidlions  of  God's  Grace  in  every  Man's 
Confcience  difprove. 

He  allows,  all  Men  have  the  Spirit,  but 
denies  they  have  any  more  Senfe  of  it,  than  a 
Vegetable  of  the  Sap  that  nourifhes  it.  But 
his  own  repeated  ConfefTion,  that  when  he 
does  Right  Confcience  approves,  and  when  he 

docs 


*■ — "  God,  who  hath  alfo  Sealed  us,  and  given  theEarneii  of  the  Spi- 
*'  rit  in  our  Hearts."  a  Cor.  i.  2z. — '*  In  whom  alfo,  after  that  ye  be- 
**  lieved,  yc  were  fealed  with  that  Holy  Spirit  of  Promife."  Eph.  i. 
13. — "  Grieve  not  the  Holy  Spirit  of  God,  whereby  ye  are  fealed,  un- 
*'  to  the  Day  of  Redemption."     Ibid.  iv.  30. 


(     196    ) 

does  Wrong  it  condemns  him,  fliews  the 
Contrary.  This  is  generally  called  Confcience, 
becaufe  it  is  fomething  of  God  appearing  in 
the  Mind,  and  giving  it  a  confcious  Senl'e  of 
Right  and  Wrong  refpccling  its  own  Adls.  No 
Man  could  know  it  makes  thefe  juftDi(tin6lions 
without  a  Senfe  of  them.  What  is  inward  Con- 
vi(5lion  for  Evil,  but  a  Senfe  of  Guilt  ?  And, 
what  is  the  genuine  Effc6l  of  Guilt,  but  Re- 
morfe  ?  What  does  Remorfe  lead  to,  but  Re- 
pentance ?  And  what  is  Repentance,  but  the 
Doclrine  of  the  Gofpel  ?  Every  rational  Creature 
under  Heaven,  therefore,  having  this  Senfation, 
hath  the  Gofpel  preached  in  him  or  her  by  this 
righteous  Principle,  agreeable  to  Col.  i.   3. 

Our  Lord  fhewed  his  Difciples,  that  the  Spirit 
of  Truth,  the  Comforter,  fhould  not  only  bring  to 
their  Remembrance  'what  he  had  told  them^  Jhew 
them  Things  to  come^  and.  lead  them  into  all  Truth ; 
but  it  fliould  likewife,  reprove  the  World  of  Shi,  of 
Righteoufnefs,  and  of  Judgment.  Whether  this  Di- 
vine Vifitor  appears  to  the  Mind  of  Man,  in 
Words,  or  without  Words,  by  the  Senfations  of 
Compundion  and  Remorfe;  whether  in  the 
Sharpnefs  of  Reproof,  or  the  healing  Touches  of 
Confolatlon  ;  whether  it  manlfefts  itfelf  as 
Light,  or  flieds  its  Life  and  Love  into  the 
Heart ;  whether  it  flarts  upon  it  as  Lightning, 
or  fettles  it  in  a  Holy  Serenity  ;  fills  it  with 
Faith,  or  inflames  it  with  Zeal ;  in  all  thefc 
Ways,  feeing  it  proceeds  not  by  Meffenger, 
but  by  its  own  immediate  Communication  to 
the  rational  Soul  of  Man,  it  is  properly  flyled 
internal  immediate  Revelation. 

This  Divine  Principle  is  a  living  Source  of 
Truth   and  Virtue  in   Man,    without  which 

Laws 


(     197    ) 

Laws  and  Precepts  would  little  avail,  and 
when  through  Faithfulnefs  thereunto,  it  is 
enlarged  and  advanced  over  all  in  the  Soul,' it 
is  found  to  be  a  lure  Foundation,  which  neither 
the  Wifdom  of  the  Wife,  the  Reafonings  of 
the  Confident,  the  Jugglings  of  the  Crafty, 
the  Derilion  of  the  Reviler,  the  Rage  of  the 
Perfecutor,  nor  even  the  Gates  of  Hell  can 
prevail  againft. 

8.  S.  iV.'s  repeated  Allegations  that  this 
Principle  is  inexplicable  and  unintelligible, 
and  calling  for  particular  Definitions  of  its 
peculiar  Eifence,  with  his  infuking  Conclu- 
lions  thereupon,  amount  to  nothing  more  than 
this  Argument.  Jf  you  are  really  fenfible  of 
this  Principle^  yon  can  clearly  dejine  ivhat  it  is ; 
but  you  are  not  able  thus  to  dejine  it  ;  therefore 
you  have  no  Senfe  of  it.  To  Ihew  this  Reafon^ 
ing  proves  nothing,  take  the  following  Parallel. 
If  you  are  really  fenfible  there  is  a  magnetic 
Power  in  the  Loadfone^  you  can  clearly  define 
what  that  Power  is  ;  but  you  are  not  able  clearly 
to  defne  it ;  therefore  you  have  no  Senfe  of  it. 
What  experienced  Navigator  would  prefer 
this  Reafoning  to  the  Fads  he  has  had  ocular 
Demonflration  of;  to  the  certain  Experience 
he  has  daily  profited  by  ?  That  a  Man  mufl  be 
able  to  define  to  others,  the  peculiar  Eilence 
of  whatever  he  fenfibly  knows  to  be  true,  is 
beyond  the  Power  of  Logic  to  prove.  It  is 
enough  for  us  to  know,  that  it  is  God  that 
w^orketh  in  us,  and  to  yield  Obedience  to  his 
Operations  ;  the  Truth  of  which  is  not  at 
all  aflecfled  by  a  Want  of  nice  and  eflential 
Definitions  of  that  which  effe(5ts  them.  We 
plainly  beliokl  the  ailonifliing  natural  Virtue 

of 


(    198    ) 

of  the  Magnet,  both  refpeding  its  Attradion 
and  polar  Adhefion.  It  is  an  undeniable  effec- 
tive Power,  yet  effentially  undefinable  by  the 
Wit  of  Man.  All  the  Attempts  that  have 
been,  or  can  be  made  to  difcover  it,  whether 
jufi:  or  erroneous, it  cannot  in  the  lead  afFed:  the 
Reality  and  Verity  of  it ;  becaufe  a  Cloud  of 
WitnefTes  have  found  it  to  be  true  by  a  fenii- 
ble  Evidence.  So  it  is  with  the  Work  and 
Power  of  the  Holy  Spirit.  All  the  painful 
Refearches  of  the  mod  ingenious  and  penetrat- 
ing of  Mankind,  demonflrate  that  the  intimate 
Efiences,  and  intrinfic  Differences  of  natural 
Things,  are  out  of  the  Reach  of  human  Dif- 
covery  ;  much  more  fo  are  thofe  of  a  fpiritual 
Nature. 

9.     In    his   Note,    P.   123,    he    fufpecSls,    I 
can't  confcicntiouily  believe,    what  I   cannot 
but  confcientioufly  believe  ;  which  is,  that  to 
be  fervent  in  Spirit ^  relates  to  the  Fervency  of 
A6I9  xviii.  a  Man's  own  Spirit ;  and  that  to  be  fervent  in 
*"^*  the  Spirit^  as   expreffed  of   Apollos^  intends  a 

Fervency  infpired  by  the  Spirit.  It  is  true, 
our  Tranflators  have  rendered  the  like  Phrafe, 
Ro:n.  xii.  \\.  fervent  in  Spirit ;  but  probably, 
what  led  them  to  that  might  be  the  contrafting 
Expreffion  preceding  it,  not  fothful  in  Btfi-^ 
nefs  ;  yet  I  think  unwarrantably. 

"ibid.  S,  K  faith,  "  Mr.  Pbipps  alfo  is  for 
"  making  a  Syllogifm  for  me,  that  he  might 
"  the  more  ealily  refute  it."  The  Syllogifm  I 
made  for  him  is  founded  upon  his  own  Afler- 
tions  ;  that  "  God  had  many  People  at  Corintb, 
"  but  he  did  not  choofe  to  teach  them  the  Gof- 
"  pel  by  immediate  Revelation.  No,"  &c. 
**  His  new  fubflituted  Syllogifm  is   founded 

upon 


(     ^99    ) 

upon  a  different  Poiition,  to  which  I  do  not 
objedl  ;  that  is,  "  they  were  not  taught  the 
*'  Gofpel  by  internal  immediate  Revelation 
^*  alone.''  By  his  Addition  of  the  Word 
alofie,  he  alters  from  his  former  Dodrine  to 
ours.  What  the  Apologifl  afferts,  is  fufiici- 
ently  proved  ;  for  I  have  iliewn,  Words,  with- 
out Divine  Influence,  are  not  to  be  depended  on 
for  the  true  Senfe  of  ambiguous  Expreffions, 
becaufe  they  are  fb  liable  to  be  differently 
underflood  by  different  Perfons. 

lo.  What  5'.  N.  gives  out  as  our  Terms  of 
Admiflion,  P.  128,  are  not  our  Terms  of 
Admiflion.  We  receive  our  Members  upon 
a  better  Foundation  than  he  appears  to  be 
acquainted  with.  Our  Terms  of  AdmifTion, 
are,  a  free  and  unforced  confcientious  Acqui- 
efcence  upon  Principle,  with  the  eifential 
Dodlrines  of  Truth  and  real  Chriftianity,  and 
the  Rules  of  the  Society  founded  thereon,  and 
not  upon  mere  external  Appearances.  The 
Divine  Principle  itfelf  is  our  Bond  of  Union, 
and  the  Holy  Scriptures  are  our  Articles. 
Chrift  once  in  the  Flelli,  and  alw^ays  in  Spi- 
rit, are  Fundamentals  with  us.  We  require 
no  Subfcription  to  Articles  of  human  Inven- 
tion. 

As  to  Differences  in  Opinion  am.ongfl  us ; 
whilfl  Profeffors  of  the  fame  Faith  differ  in 
Years  and  Experience,  in  Capacity  and  Oppor- 
tunity, in  Education  and  Affociates,  in  Faith- 
fulnefs  or  Unfaithfulnefs  to  their  Principles, 
there  mufl  be  different  Opinions  and  Pradtices. 
When  the  Believers  in  the  primitive  Age  of 
Chriftianity  grew  numerous,  it  was  the  Cafe 
amonefl  them,  and  ii;i  all  Societies  ever  iince. 
^  What 


(       200       ) 

What  we  alTert  is,  that  the  One  Holy  Spirit 
leads  all  that  faithfully  follow  it  into  Same- 
nefs  of  Doclrine,  and  Unity  of  Love  ;  and 
that  all  who  profcfs  to  be  Followers  of  Chriil, 
ought  to  be  led  by  his  S])irit ;  but  that  all^ 
either  of  our  own  Society,  or  any  other,  are 
fo  led^  we  are  far  from  afl'erting  or  believing. 

The   Quotation   made   from  Barclay^    Page 
131,  amounts  to  no  more  than  this;  that  the 
Spirit   Qf.Godisfufficientof  it/elf^  iioithout  any 
'Thing  elfe ;  but  nothiiig  elfe  is  /undent  'without 
that.     To  infer  from  this   undeniable  Truth, 
that  we  mean  every  Thing  but  the  Holy  Spirit 
is  n/elefs  to  Man's  Salvation,  whether  the  Spirit 
pleafe  to  ufe  them  or  not,  is  a  mere  Perverfion. 
Whatever  the  Spirit  is  pleafed  to  ufe,  it  ren- 
ders ufeful ;  what  it  ufes  not  in  the  Work  of 
Salvation,  cannot  be   ufeful  towards  it;    for 
Pf.  xj^xvii.  Salvation    is    of   God,    and  there  is   no  Saviour 
ifk.  ixiii.    befidcs  him.      To    parallel    this   with  fuch  an 
**•  Huddle. of  Faliehoods,    as  my  Oppofer  cites 

from  the  deiftical  Author  of  Chj'ijiiaiiity  not 
founded  on  Argument,  is  only  a  Repetition  of 
one  of  his  cuftomary  Abufes. 

II.  P.  135.  ,  He  thinks  ''  Barclays  Time 
*'  or  Day  of  Vifitation,  which  does  not  always 
"  continue  through  a  Man's  Life,"  a  danger- 
ous and  melancholy  Opinion.  "  For,"  fays 
he,  "  were  a  Man  properly  affecfled  with  his 
"  miferable  Condition  by  Sin,  and  once  ima- 
"  gined  his  Day  of  Grace  to  be  over,  neither 
*'  the  Light  within  him,  nor  the  Gofpel  with- 
"  out  him,  can  give  him  any  Relief"  For 
this  Reafon  Men  ought  carefully  tb  embrace 
the  Day  of  their  Vifitation,  and  foUovsr  the 
jofni  xii.  Advice  of  our  Saviour,  who  iiiith,  "  While 
36.  «  ye 


(       201       ) 

"  ye  have  the  Light,  believe  in  the  Light,  that 
"  ye  may  be  the  Children  of  Light."  This 
is  the  only  Way  to  efcape  the  dreadful  Cpnfe- 
quences  of  continuing  in  Rebellion  againfl  it* 
And,  is  it  not  a  Comfort  to  all  Men,  that 
they  are  allowed  this  Opportunity?  If  he 
think  fo,  unfavourably  of  this  Doctrine,  what 
does  he  teach  others  to  think  of  his  favourite 
Dodrine  of  FreteriUcn^  which  allows  of  no 
Condition^  or  Tiuic  of  V'ifitation  at  all^  nor  even 
o?:efmgk  Chance  for  Salvation,  to  the  Majority 
of  Mankind  ? 

That  there  is  fuch  a  Time  and  Opportunity 
as  Barclay  inculcates,  and  that  it  may  be  loil  to 
Apoftatizers  pad  Redemption,  is  evident  from 
that  awful  PaiTage,  Heb.  vi.  4,  5,  6.  "  It  is 
"  impollible  for  thofe  isjho  were  once  enlight- 
"  eiied^  and  have  ta/ied  of  the  Heavenly  Gift, 
"  and  were  made  Partakers  of  the  Holy  Ghoil, 
*'  and  have  tajlcd  of  the  good  Word  of  God, 
*'  and  the  Powers  of  the  World  to  come  ;  if 
"  they  Jhall  fall  away^  to  renew  them  again  unto 
"  Repentafice ;  feeing  they  crucify  to  them- 
"  felves  the  Son  of  God  afrelli,  and  put  him 
"  to  an  open  Shame." 

This  Pailage  evinces,  ifl.  that  Perfons  may 
become  feniible  Partakers  of  the  Holy  Ghoft, 
and  tafte  of  that  Divine  Power  which  is  the 
eternal  Life  of  the  BlefTed  in  the  World 
to  come.  2d.  That  they  may  apoftatize 
from  this  Condition  to  fuch  a  Degree,  that 
Repentance,  a  ad  confequently  Salvation,  Ihall 
,become  impoffible  to  them.  3d.  That  they 
bring  this  upon  themfelves,  becaufe  they  cru- 
cify to  rfeemfelves  the  Son  of  God  afreih,  and 
put  him  to  an  open  Shame ;  they  rejecl  and  rebel 

againfl 


(       202       ) 

againft  the  Invitations  of  his  Spirit  in  theiii- 
felves,  till  they  occaiion  it  to  forfake  them, 
whereby  the  Divine  Witnefs  is  fpiritually 
crucified  and  flain  as  to  its  Life  in  them^  and 
the  Chriflian-name  openly  reproached  through 
their  evil  Conduct  and  Example.  This  is 
further  illuftrated  by  a  Simile  in  the  two 
^  d^'g^'*  ^'  ^^cceeding  Verfes.  "  For  the  Earth  which 
"  drinketh  in  the  Rain  that  cometh  oft  upon 
"  it,  and  bringeth  forth  Herbs  meet  for  them 
"  by  whom  it  is  dreffed,  receiveth  Blefling 
*'  from  God.  But  that  which  beareth  Thorns 
**  and  Briars,  is  rejected,  and  is  nigh  unto 
*'  curfing,  whofe  End  is  to  be  burned."  The 
Rain  that  cometh  oft  upon  the  Earthy  denotes 
that  the  Divine  Vifitation  is  frequently  renewed 
to  the  Soul  of  Man  ;  and  the  Earth  iiohich  drinks 
eth  it  tipy  and  bringeth  forth  Herbs^  the  Soul 
that  affedlionately  receives,  and  faithfully  re- 
tains it,  {o  as  to  bring  forth  the  Fruits  of  the 
Spirit;  whereby  it  inherits  the  Blefling  of 
God's  Salvation.  By  the  Earth  which  beareth 
Thorns  and  Briars^  is  pointed  out  the  Soul 
that  fo  repeatedly  continues  to  refill,  and  back- 
Hide  from  the  Divine  Vifitor,  as  to  bring  forth, 
and  abide  in,  wicked  Works,  which  occafions 
him  to  rejedl  and  forfake  it ;  the  Confequence 
whereof  muft  be  its  final  Condemnation  and 
Deftrudlion. 

This  Portion  of  Scripture  thus  demonilrates, 
both  the  Certainty  of  a  Day  of  Divine  Vifita- 
tion to  the  Souls  of  Men,  and  the  PoiTibility 
of  its  being  difcontinued,  whilft  they  remain 
in  the  Body. 

12.  S,  N.  in  his  Letter,  P.  29,  having  faid, 
"  Whether  God  would  pardon  my  Iniquities, 

"  my 


(       203       ) 

"  my  Light  qould  give  me  no  Information  ;'* 
and  afterwards  expreffing,  "  I  am  relieved  by  a 
"  Notion,  a  Report,  a  Teftimony,  Sentiments 
"  delivered  by  Jefus  of  Nazareth^  and  his 
"  Apoflles  in  the  New  Teftament."  I  queried, 
P.  58.  "  What  does  he  read  there  that  parti- 
*'  cularly  concerns  himfelf  more  than  any  other 
"  Perfon  ?  Where  doth  the  New  Teftament 
"  declare,  that  *  No  Matter  who^  is  in  a  State 
"  of  Divine  Acceptance  and  Approbation  ?" 
Herein  I  had  no  Intention  to  infinuate,  that  he 
meant  to  exclude  all  others  from  an  equal  Share 
with  him,  nor  will  my  Words  bear  fuch  a 
Conflrudiion.  But  apprehending,  upon  his 
Predeftma?-ian  Principles,  that  he  flattered  him- 
felf, he  v^as  one  of  tbe  pcrfonally  clc^ied^  from 
fomething  he  had  read  in  the  New  Teftament, 
and  willing  he  Ihould  not  deceive  himfelf,  I 
inquired  where  he  found  himfelf  particularly 
pointed  out  as  one  of  the  Elecfl.  Inftead  of 
a  pertinent  Anfwer,  he  cites  only  the  firft  Part 
of  the  Queftion,  and  in  that  leaves  out  the 
Word  particularly ;  which  is  unfair  in  both 
Refpeds,  and  renders  all  the  religious  Indigna- 
tion he  vents  upon  it  for  feveral  Pages,  entirely 
pointlefs.  What  I  intended  was  to  put  hirOt 
upon  Confideration,  that  if  what  he  read  in 
the  Nev/  Teftament  was  a  true  F^cUef  to  him, 
his  Comfort  muft  arife  either  from  an  Evi- 
dence that  all  Men  univerfally  have,  or  that 
himfelf  in.particular  hath  certainly  a  Share  in 
the  glad  Tidings  of  the  Gofpel ;  and  that,  if  he 
did  not  believe  all  Men  therein  comprehended^ 
this  comfortable  Evidence  to  himfelf  mufb 
fpring  either  from  the  Holy  Spirit  bearing  AVit- 

nefs 

*  S.  Neiutofi'i  Signature  inftead  of  his  proper  Name. 


(     204     ) 

nefs  with  his  Spirit,  that  he  is  the  Lord's,  or 
from  an  efpecial  Mention  of  him  in  the  Scrip- 
ture ;  and  as  I  found  he  denied  the  internal 
Evidence  of  the  Spirit,  I  queried  with  him, 
where  he  found  himfelf  particula7'ly  pointed 
out  in  the  New  Teftament,  as  in  a  State  of 
Divine  Acceptance  ;  and  I  ilill  think  it  worth 
his  While  to  examine  the  Grounds  of  his  Beliefs 
that  he  may  not  be  deceived  by  a  mere  Notion. 
13.  He  cites  Barclay  s  Definition  of  Con- 
fcience  in  the  Abftracfl,  and  then  improperly 
treats  it  as  in  the  Concrete,  to  make  it  fuit 
with  the  deillical  Notions  of  Tlndal^  and  prove 
the  ^takers  Deifts  :  A  Point  he  as  arduoufly 
as  ineffedlually  labours.  Vv^e  always  under- 
fland  the  natural  Confcience,  and  the  Light 
of  God's  Spirit  appearing  in  the  Confcience, 
as  diiferent  Principles.  The  very  Effence  of 
Deifm  confifts  in  a  Denial  of  Revelation.  A 
Denial  of  all  Divine  Revelation  is  perfeclDeifm. 
A  Denial  of  it  in  Part  is  partial  Deifm.  The 
fakers  deny  no  Part  of  Divine  Revelation  ; 
therefore  are  in  no  Refpe6ls  to  be  ftyled  Deifts. 
They  believe  both  in  the  Infpiration  of  the 
Scriptures,  and  that  of  the  Holy  Spirit.  Thofe 
who  difbelieved  either  the  one  or  the  other,  are 
fo  far  deiftical.  He  who  believes  the  Sacred 
Writings  were  penned  by  Men  infpired  for 
that  Purpofe,  and  yet  holds  that  all  immediate 
Infpiration  is  now  totally  with-held,  doth,  in 
perufing  the  Scriptures,  reft  upon  his  own 
private  Intc7'prctations^  or  that  of  his  Party, 
as  the  true  Senfe  intended  by  the  Holy  Ghoft, 
and  is  at  beft  a  Semi-Deift.  Such  a  One  has 
no  Right  to  reproach  thofe  with  the  Name  of 
Deifts,  who  believe  the  Penmen  of  Scripture 

to 


(       205       ) 

to  have  been  Infpired  as  well  as  he,  and  alfo 
acknowledge  the  Continuance  of  Infpiration, 
which  he  doth  not.  To  pretend,  that  the 
infpired  Records  mull:  be  needlefs  to,  and 
therefore  fet  alide  by,  thofe  who  believe  the 
Continuance  of  internal  Infpiration,  is  falfely 
inferred  ;  for,  the  Scriptures  of  the  Old  Tefta- 
ment  were  ufeful  to,  and  ufed  by  the  infpired 
Apoflles  ;  and  thofe  who  have  at  Times  expe- 
rienced the  Renewals  of  Infpiration,  know 
that  the  Scriptures  are  often  thereby  brought 
to  their  Remembrance,  more  clearly  opened, 
and  rendered  more  ufeful  and  comfortable  to 
them,  than  it  is  polfiblc  for  them  to  be  with- 
out it.  This  is  not  the  vain  Imagination  of  a 
private  Spirit^  nor  that  wild  Enthufiafm  fb 
indifcriminately  and  untruly  call  as  an  Oppro- 
brium, upon  all  who  profefs  the  Neceffity  of 
knowing  the  infpiring  Spirit  of  Truth  to  lead 
into  all  Truth  to  the  End  of  the  World. 


CHAP, 


O 


CHAP.     XVI. 

I,  S.  N.V  pretended  Rotation  frotn  G.  FoxV 
Great  M^ery  a  falfe  one,  G.  Fox'j-  true 
Intention.  i.  The  ejfential  Go/pel^  and  S.  N.V 
fuppofed  Cafes  anfwered.  Barclay  cleared  of 
his  Charge^  and  himfelf  fhewn  to  oppofe  the 
Senfe  of  the  Apoftle.  3.  Chrifi  the  Light  and 
Life  of  Men  before  his  Incarnation,  Thefe 
Terms  not  to  be  confined  to  his  corporeal 
Appearance  npon  Earth,  4.  Nor  to  the 
Scriptures.  What  their  proper  Ufe  is.  5 
and  6.  The  Greek  Word  Erchomenon^  John 
i.  ix.  more  properly  applicable  to  Man,  than 
either  to  Light  or  Chrifi.  7.  A  inaterial 
Difference  between  Light  afforded  in  order 
to  Salvation,  and  a  real  embracing  of  it  fo 
as  to  be  faved  by  it.  Chrifi  as  tridy  the 
Light  of  the  Souls  of  Men,  as  the  Sun  is 
to  their  Bodies,  whether  they  keep  their  Eyes 
open  to  it,  or  fhut  them  againfl  it.  8.  Chrifi 
as  the  Divine  Word,  the  creating,  uphold- 
ing, and  faving  Power  of  God  to  Mankind, 
the  Ele&,  the  gracious  Adminifirator  of  Life 
and  Salvation,  through  his  external  Sacri- 
fice, and  by  the  Communication  of  his  Spirit. 
The  true  Senfe  of  unlearned  Writers,  not  to 
be  afcertained  by  the  Rules  of  Grammar,  or 
Criticifm.  9.  Rom.  x.  14,  15,  equally 
concerns  Jews  and  Gentiles.  The  Improba- 
bility of  the  Primitives  preaching  throughout 
the  habitable  World.  10.  Not  every  indi- 
vidual Man,  but  every  regenerate  Perfon, 
is  the  Temple  of  God.      1 1 .   The  Kingdom   of 

God 


(       207       ) 

God  IS  withift^  Luke  xvii.  S.  N.V  Faljtji^ 
cation  of  the  original  Text^  to  7nake  it  appear 
otherwifc.  The  true  Chrijlian  is  the  Temple 
of  Chrify  'wherein  he  manifefls  himfclf  by 
his  Spirit.  12.  What  the  Kingdom  of  God 
is.      The  Conclufion, 

I.  ^"WTH  AT  S.  N,  pretends  to  cite,  Page 
V  V  H4>  fi'oi^  G.  Fox's  great  Myftery, 
is  not  there.  It  is  nothing  better  than  a  Per- 
verfion  of  Expreilions  of  a  different  Meaning, 
made  formerly  by  Thomas  Hich,  from  whom 
he  has  taken  it  at  fecond  Hand,  and  who  was 
one  of  the  many  unjufl  and  violent  Adverfaries 
of  the  fakers  in  the  lad  Century  ;  confuted 
by  George  Whitehead^  in  the  fecond  Part  of  the 
Chrifiian  ^laker,  and  by  F/illiafn  Penn^  in  his 
Keafon  againji  Railings  and  his  Counterfeit 
Chrifiian  deteSfed.  *^ 

What  G.  Fox  faith  in  his  great  Myflery, 
P.  68,  is,  "  Chrift  is  in  you  except  ye  be 
"  Reprobates,"  faith  the  Apoflle  ;  and  again, 
"  God  breathed  into  Man  the  Breath  of  Life^ 
' '  and  he  became  a  living  Soul ;  for  that  which 
"  came  out  from  God,  was  the  Caufe  that 
*'  Man  became  alive,  a  living  Soul,  and  is  not 
"  this  of  God  ?— Is  not  that  of  God  which 
"  came  out  from  God?'''  This  he  did  not  intend 
of  the  Soul  itfelf,  but  of  the  inhreathing  of 
Divine  Life  in  the  Son.1.  Of  this  Life  it  is 
that  he  faith,  "  It  brings  the  Soul  that  is  faitli- 
"  ful  to  it,  up  into  God,  from  whence  it  came, 
"  whereby  they  come  to  be  one  Soul ;"  mean- 
ing in  Unity^  not  Identity*  What  he  means, 
P.  29  and  91,  by  the  Soul's  being  irfinite^  is 
only  immortal^  or  of  infnite  Duration^  not 
O  2   ,  Fxpanfion. 


(     2o8     ) 

Expanfton.  Thefe  Terms  he  fometimes  M^^td 
one  for  another,  as  is  common  amongft  unlet- 
tered Perfons.  It  is  evident  from  his  own 
Words,  P.  91,  that  he  did  not  mean  the  Soul 
was  a  Part  of  the  Divine  EfTence  ;  for  he  there 
fpeaks  of  its  being  in  a  State  of  Death  whilfl 
in  Tranfgrcffion,  which  is  not  poffible  to  the 
Divine  EfTence,  and  afterwards  adds,  "  Every 
"  Man  that  cometh  into  the  World,  having  a 
"  Light  from  Chrifl  Jefus  (the  Way  out  of 
*'  the  Fall,  the  fecond  Adam)  receiving  the 
"  Light,  they  receive  Redemption  and  Sanc- 
*'  tification,  whereby  their  Spirits,  Bodies, 
"  and  Souls  are  fancflified."  Here  he  plainly 
diftinguillies  between  the  Soul,  and  that  which 
it  receives  of  the  Divine  Nature  which  Sanc- 
tifies it. 

G.  Foxs  Treatife  was  printed  in  1659,  and 
contains  curfory  Anfwers  to  above  an  Plundred 
different  Oppofers,  who  in  a  Manner  mobbed 
him  from  the  Prefs  at  that  contentious  Period  ; 
and  as  he  had  full  Employment  for  his  Time 
otherwife,  and  had  not  the  Benefit  of  that 
Literature  which  is  now  common,  infamous 
Advantages  then  were,  and  have  often  fince 
been  taken  by  defigning  Antagonifls,  of  the 
Inaccuracy  of  his  Expreflions.  But  I  fhould 
think  it  beneath  any  Perfbn  of  a  liberal  Edu- 
cation, and  Characfler,  to  copy  from  thofe  111- 
intenders,  or  to  follow  them  in  fuch  a  difinge- 
nuous  Line.  Neither  the  Witticifm  of  S.  iV.'s 
fenfiblc  Writer,  nor  his  own  Refledion  upon  it, 
has  any  Foundation  in  our  Docflrine. 

2.  In  auiwer  to  his  Efforts  concerning  the 
Golpcl,  P.  147,  ^c.  without  troubling  myfelf 
with  the  uuncceiTary  Pedantry  of  Etymologies, 

I  Ihall 


(     209     ) 

I  fhall  fay,  wc  allow  the  Word  Go/pel^  in  an 
extended  Senfe,  may  include  both  the  Myflery 
and  the  Hiftory,  the  inward  and  outward  Pro- 
cefs  of  our  Saviour  ;  for  the  Gofpel  comes  ?iot  in  ^  Thef.  \. 
Word  only^  hut  alfo  in  Power^  and  in  the  Holy 
Ghojl.  We  believe,  this  Power,  of  the  Holy 
Ghoil:  to  be  the  internal  elfential  Part,  and  the 
Words  the  exterior  declarative,  and  occafional 
ExprefTion  of  it.  We  admit  the  Hiftory, 
metonymically  to  a  Share  in  the  Title,  but  not 
to  engrofs  it ;  left  the  Power,  which  is  the 
Life  and  Reality  of  it,  fliould  be  excluded, 
and  People  be  deceived  into  a  Belief,  that 
the  Golpel  effentially  confiils  of  nothing  but 
Words. 

The  PalTages  S.  N.  cites,  P.  148  and  150, 
from  I  Cor.  xv.  and  A^s  x.  prove  not  that 
the  Gofpel  is  totally  comprehended  in  the 
hiflorical  Part  only.  We  are  far  from  denying, 
that  Paul^  Peter ^  or  any  other  true  Minifter 
or  Melfenger  of  Chrift,  preached  the  Gofpel, 
when,  by  Infpiration,  they  preached  concern- 
ing the  hiflorical  Procefs  of  Chrifl ;  but  we 
cannot  allow,  that  this  comprehends  the  IVhole 
of  the  Gofpel  they  preached.  For  we  read  in 
their  Writings,  that  the  Gofpel  is  the  Power 
of  God  unto  Salvation^  and  that  //  Jloines  as  a  z  Cor.  iv. 
Light  in  the  Hearty  to  give  the  Knowledge  * 
of  the  Glory  of  God.  The  DoBrines  of  tlie 
Gofpel  are  alfo  called  the  Gofpel,  and  the 
Preaching  of  them,  is  termed  preaching  the 
Gofpel ;  but  it  is  evident,  neither  the  Hijlory 
nor  the  Do&rines^  are  the  eflential  Gofpel 
intended  in  Gal.  i.  For,  we  find,  after  the 
Apoflle  had  faid,  "  If  any  Man  preach  any  Oai.  i.  9. 
"  other  Gofpel  unto  yaii,  than  that  ye   have 

"  received, 


(       210       ) 

"  received,  let  him  be  accurfed,"  he  fhews 
what  he  meant  by  the  Go/pel  they  had  received^ 
in  II,  12,  15,  and  i6th  Verfes.  ""  I  certify 
"  you  Brethren,  that  the  Gofpel  which  was 
"  preached  of  me,  is  not  after  Man.  For  / 
*'  neither  received  it  of  Man^  neither  ivas  I 
*'  taught  ity  but  by  the  Revelation  of  Jefus 
*'  Chrifi,''— But  when  it  pleafed  God,  who 
^'  feparated  me  from  my  Mother's  Womb,  and 
*'  called  by  his  Grace,  to  reveal  his  Son  in  me^ 
*'  that  I  might  preach  him  among  the  Heathen^ 
*'  immediately,  I  conferred  not  w^ith  Flefh 
"  and  Blood."  The  Gofpel  here  intended  is 
plainly,  the  immediate  Revelation  of  the  Son  of 
God  within  him,  and  neither  an  hiflorical  nor 
do(5lrinal  Relation  of  Things  without  him. 
It  is  againil  the  Oppugners  of  this  internal 
effential  Gofpel  which  is  not  of  Man,  nor  by  Man, 
but  by  the  Revelation  of  Jefus  Chrijl  within 
Man,  that  the  Apoflle  twice  pronounces  J7ia^ 
thema,  S.  N.  untruly  charges  us  with  a  Dif- 
regard  of  the  Context,  though  here  he  mani- 
feftly  rejecfls  it,  and  runs  to  i  Cor,  and  J&s 
for  an  Explanation,  rather  than  ufe  the  real 
and  true  One  of  the  Apoftle  himfelf,  in  its 
due  and  proper  Place. 

S,  N.  allov/s,  P.    153,  that  the  Gofpel   was 

attended  by  the  Power  of  the  Holy  Ghoft,  but 

aflerts,  it  was   not  that  Power.     The  Apoftle 

Rom.  i.    faith,    it   is   the  Power.     Thus    not  we,    but 

1  Ccr.  xii.  himfelf  contradids  the    Apoflle.     In  Demon- 

-*'  -•       f  ration  of  this  Gojpel   Spirit  and  Power    Paul 

preached,  that  the  Faith  of  his  Hearers  might 

be  fixed  in  this  Power  of  God,  and  not  in  the 

private  Interpretations  of  Mens  Wifdom.    His 

Fellow-labourers  preached  under  the  Influence 

of 


(  2"  ) 

of  the  fame  Divine  Power,  which  pricked 
their  Hearers  ifi  their  Heart ;  and  fo  muft  allAasii.  3: 
that  ever  truly  preach  the  Gofpel.  The  Apof- 
tle  declares,  he  would  know  ?iot  the  Speech  oft  cor.  iv 
them  that  are  ptiffed  up^  but  the  Power.  For  ^'^^  ^°' 
the  Kingdom  of  God  is  not  in  Word^  hut  in 
Poiver,  This  everlafling  Power  is  the  Spirit 
of  the  Gofpel,  wdierein  it  mainly  and  moft 
elTentially  confifls  ;  as  the  Effentiality  of  the 
Man  doth  of  the  rational  Soul ;  and  the  Words 
and  Matters  preached  or  written,  are  as  the 
Body,  or  prefent  Outfide.  2  Tim.  iii.  The 
Apoflle  delcribes  what  Kind  of  Men  thofe 
would  be  who,  "  having  a  Form  of  Godlinefs, 
"  would  deny  the  Power  ;^  and  directs,  "  from 
"  fuch  turn  aw^ay." 

P.  155,  aS*.  N.  fuppofes  two  Cafes,  which 
are  briefly  thefe :  Firlt,  If  I  and  fome  of  my 
Brethren  were  confined  for  Rebellion,  without 
any  Profpe<5l  but  that  of  Death  before  us,  and 
a  royal  MefTenger  brought  a  Proclamation  to 
the  Gate  for  our  Pardon  and  Enlargement.  Or, 
Second,  if  we  were  adlually  brought  to  the 
Place,  of  Execution,  and  the  Kmg's  Son,  in 
his  Father's  Name,  there  declared  a  free  and 
full  Pa:i'don  to  us,  on  pradical  Conditions. 
Upon  thefe  Suppofitions  he  queries,  whether 
thefe  Declarations  would  not  be  Gofpel,  ov  glad 
Tidings  to  us  ?  I  anfwer,  Yes,  if  the  real  Ful- 
filment of  them  certainly  enfue  ;  but  if  not, 
they  would  foon  iprowcfad  Tidi?igs,  and  deprefs 
us  the  more  upon  a  Difappointment.  Will 
he  fay,  that  the  Whole  is  done  only  by  reading 
the  Proclamation  ?  Is  not  the  material  Part  to 
follow  ?  Are  we  delivered  by  Hearing  ?  Is  it 
not  necelTary  that  zee  fjo?dd  fulfil  the    Terms 

required. 


(       2^2       ) 

required^  and  then  he  unfettered  and  unbound^ 
or  the  Prifon  Doors  Jet  open  to  us?  And  is  not 
this  the  ejfential  Part  ?  The  Words  declare  the 
kind  Offer  and  the  good  Intent,  but  the  execu- 
tive Power  fets  at  Liberty ;  and  v/hich  is  pre- 
ferable if  confidered  apart.  Which  would  any 
Man  choofe,  to  hear  of  Liberty,  or  to  enjoy  it? 
To  refolve  the  Whole  of  the  Gofpel  into 
mere  Tidings,  and  to  reduce  it  into  bare 
Report,  is  to  exclude  the  fowerfid  Reality 
'which  gives  Deliverance^  from  any  Share  in  the 
Title  J  as  though  the  Report  was  the  Saviour^ 
and  the  Notion  the  Salvation.  This  is  what 
we  cannot  admit  as  an  Article  in  our  Creed. 
We  know  no  Saviour  but  Chrift,  nor  any  Sal- 
vation without  his  Power. 

S.  N.  was  too  fanguine  in  afferting  in  his 
Letter,  P.  34,  and  repeating  it  in  his  prefent 
Publication,  P.  149,  that  Barclays  treating 
the  Gofpel  in  like  Manner,  was  a  DiJiinBion 
of  his  own  devijing.  I  fliewed  him  the  Con- 
trary, from  William  Thorpe^  the  Proteftant 
Martyr,  John  Smithy  of  Cambridge^  arid  Dr. 
Sfnith ;  and  I'll  now  ftiew  him  further,  that 
Tertullian  wrote  to  the  lame  Purpofe  fifteen 
Hundred  Years  ago.  In  his  Apology,  Cap. 
xvii.  he  faith,  "  furely  the  Soul  was  before  the 
"  Letter,  and  the  Word  was  before  the  BooL'^ 
And  in  his  Carminmn  Adverf.  Marion.  Lib.  ii. 
he  faith, 

"  — non  Verba   Libri,  fed  miffus  in  Orbem 

"  Ipfe  Chriftus  Evangelium  efl,  fi  cernere 

"  vultis. 

In  Englifli  thus  : 
"  If  you  are  difpofed  to  underftand  ;    not  the 
''  Words  of  the  Book,  but  Chriji  himfelfy  who 


(     2-3     ) 

"  is  fent  into  the  World,  is  the  Gofpciy     Ws 

likewife  read,  2   Cor.  iv.   3,  l^c.    "  If  our  Gof- 

"  pel  be  hid,  it  is  hid  (In  eos)  in  them  that  arc 

"  lofl;  in  whom  the  God  of  this  World  hath 

"  blinded  the    Minds  of   them  which  believe 

"  not,  left  the   Light   of  the  glorious  Go/pel  of 

"  Chrijl,  who   is  the   Image   of    God,  ihoiiid 

^'  Ihine  unto  them.     For  we  preach  not  our- 

"  felves,  but  Chrift  Jefus   the  Lord,  and  our- 

**  felves   your  Servants  for  Jefus's  Sake.     For 

*'  God  who   commanded  the  Light   to  ihine 

"  out  of  Darknefs,  hath  fiined  in  our  Hearts^ 

'*  to  give  the  Light  of  the  Knowledge   of   the 

"  Glory  of  God  in  ''the  Face  of  Je/ifs  Chri/l" 

Here  the  Apoftle  teaches,  that  the  Gofpel  they 

preached  was   Chrift,    fnewing    his   Face,    or 

manifefing  himfelf  as  the  Image  of  God  in  their 

Hearts ;  and  that  it  was  only  hid,  or  obfcured 

in  the  Minds  of  thofe,  who  through  Unbelief 

therein,  or  Unfaithfuinefs  thereto,  Vv^ere  become 

blinded  towards  it  by  him  Vv'ho  is  called  the  God 

of  this  Woi'ld,  becaufe  he  is  obeyed  by  thofe  Epi>-  »•  a* 

who  walk  according  to  the  Courfe   of  this  World. 

3.  P.  162,  S.  N.  acknowledges,  that  John 
the  Evangelift  aiferts,  the  Logos,  or  Word, 
was  God,  the  Creator  of  all  Things,  the  Life, 
and  Light  of  Men  ;  to  which  he  adds,  "  It 
^'  was  the  Source  of  all  the  true  Knowledge  of 
*'  God,  and  a  future  State,  that  had  ever  been, 
"  or  was  then  revealed  to  any  of  his  People, 
"  for  the  Life  and  Llappinefs  of  their  Souls.'* , 

All   this,  underftood  of   the   Eternal  M^ord, 
we  readily  acquiefce  in  ;  as  it  accords  with  the 
Nature   of  Truth,  and    tlie   Prophecy  of    the 
Gofpel-covenant.       ^'  I  will  put   my  Law  in  jer.  xxxK 
"  ti'ieir  inward  Parts,    and  write   it  in  their  ^^'  ^^' 

«  Hearts." 


(     2H    ) 

"  Hearts."—-"  For  they  fliall  all  know  mc 
"  from  the  leafl  of  them,  to  the  greatefl  of 
"  them."  This  could  not  intend  the  Know- 
ledge of  Chrifl  incarnate  ;  for  that  Appearance 
was  too  exterior,  and  of  too  fhort  Duration, 
Nor  could  it  mean  the  Knowledge  of  the 
Scriptvires  ;  for  a  Man  may  know  them  from 
Beginning  to  End,  believe  them  to  be  true, 
and  frame  his  Pra<5lice  according  to  his  Appre- 
henlions  of  the  Senfe  of  them,  and  yet  not 
know  the  Lord.  The  Jews  had  the  Law,  the 
Prophets,  and  the  Scriptures  extant  in  their 
Time ;  yet  the  Almighty  by  the  Mouth  of 
ibid.iv.  az  i-iie  fame  Prophet  declares,  "  My  People  are 
"  foolifli,  they  have  not  known  me^  Nor  was 
it  pofTible  they  fliould  without  Divine  Affift- 
jcr.  xxiv.  ance  ;  therefore  he  faith,  "  /  will  give  them  a 
^'  "  Heart  to  know  me.''''     And  in  Ezekiel^  "  A 

Kxxvi  a6  "  ^^^^  Heart  alfo  will  I  give   you,    and  a  new 
27.  "  Spirit  will  I  put  within  youJ"' — "  /  will  put 

"  my  Spirit  within  you.''''  Thus  the  true  Know- 
ledge of  God  is  to  be  received,  by  the  internal 
Writing  of  the  Divine  Word  in  the  Heart, 
which  puts  the  Lav,^  of  Light  and  Life  within 
Man,  and  thereby  Ughteth  every  Man  comings 
or  that  Cometh  'into  the  M^orld. 

4.  To  imagine  the  univerfal  Light  and  Life 
of  the  immortal  Word,  is  at  all  meant  of  the 
Scriptures,  is  abfurd.  For  it  appears  to  have 
been,  at  lead,  two  Thoufand  four  Hundred 
Years  after  the  Creation,  before  any  Part  of 
the  Scriptures  v/ere  written,  and  the  feveral 
Pieces  that  compofe  them,  were  occafionally 
written  at  divers  Times,  and  by  different  Pen- 
men, taking  up  about  fixteen  Hundred  and 
thirty  Years  more,  from  the  Publication  of  the 

firft 


{    2-5    ) 

firfl  cf  them  by  Moft^s^  to  the  lad  by  John  the 
Divine  ;  confidering  alfo,  that  the  abundantly 
greater  Part  of  Mankind  in  thefe  latter  Ages, 
fince  they  have  appeared  in  Chriftendom,  have 
never  yet  had  them,  and  how  many  Millions 
therein,  have  been  wickedly  debarred  from  the 
Ufe  of  them  in  their  own  Language,  by  an  in- 
terelled  and  deligning  Priefthood ;  it  undeniably 
appears,  that  a  vaft  Majority  of  Mankind  never 
had  the  Benefit  of  them.  And,  amongit  thofe 
who  are  favoured  with  them,  the  Variety,  and 
even  Contrariety  of  Opinions  and  Practices 
v/hich  have  all  along  fubfilfed,  efpecially 
among  the  high  Pretenders  to,  and  PoiT^lIbrs 
of  Literature,  all  contribute  to  ciemonflrate, 
that  though  the  Sacred  Records,  opened  by 
the  fpiritual  Key  of  David^  are  profitable  and 
excellent  above  all  other  Writings,  yet  a  more 
adequate  univerfal  Guide  than  themfelves,  ever 
hath  been,  and  now  is,  abfolutely  neceiTary  to 
the  Salvation  of  Mankind. 

5.  P.  164,  S.  N.  underftands  the  Word 
Krchomenon  rendered  comings  or  that  ccmeth^  John  i.  9, 
as  referring  to  the  Lights  rather  than  to  Ma??. 
But,  as  Maldonatus  obferves,  Man  being  the 
next  Noun,  may  more  properly  challenge  the 
Participle  coming  to  itfelf.  Thus  it  is  in  the 
Syriac^  Arabic,  and  Ethiopic  Veriions  ;  in  the 
Latin,  by  Luther,  Erafmus,  Beza,  Drufius, 
and  others  ;  alfo  in  the  French,  Spanijh,  Italian, 
German,  Low  Dutch,  and  Anglofaxonic  Tranf- 
lations.  In  the  lame  Senfe  it  was  imderftood 
by  Na%ian%en,  Chryfqflom,  Lacfantius,  &c, 
Of  all  which  Infbances  are  produced  in  Wil- 
liam Penn\  Spirit  of  Truth  vindicated,  pub- 
lifhed  about  a  Century  ago,  in  Anfwer  to   a 

learned 


(     2.6    ) 

learned  Socinian.  But  apart  from  other  Autho- 
rities, the  Context  appears  fufficient  to  clear 
the  Point. 

yohn  i.  I.  The  Evangelill  Ihews  firft,  what 
the  Word,  Chrijl,  was  in  htmfelf^  and  afTerts 
he  was  God ;  and  next  what  he  was  in  and  to 

'^txiti.^.the  World.  Fir  ft,  he  was  the  Creator  of  all 
Things ;  and  fecond,  the  Light  of  Men ;  and 
both  thefe  he  Vv^as  in  the  Beginning,  or  early- 
Part  of  Time  to  this  Creation,  four  Thoufand 
Years  before  his  coming  in  the  Flelh.  As  he 
then  began  to  be  the  Light  of  Men,  he  hath 
all  along  continued  to  be  fo.  As  he  made 
the  Sun  to  be  the  Light  of  our  external  World, 
whether  People  keep  their  Eyes  open,  or  fliut 
them  againft  its  fhining  ;  fo  is  the  true  Light 
of  the  Spirit  of  Men,  whether  they  open  to 
him  or  not.  This  he  is  by  the  inward  Mani- 
feflation   of  his  Spirit  in  every  Man's  Confci- 

Verfe  4-  ence.  "  In  him  was  Life,  and  the  Life  was 
"  the  Light  of  Men."  This  was  in  the 
Beginning,  and  hath  been  from  the  Begin- 
ning. It  is  the  One  living  Eternal  Word,  or 
energetic  Spirit,  appearing  in  both  Modes, 
when  truly  believed  in,  and  properly  received. 

John  i,  5.  6.  "  The  Light  Ihineth  in  Darknefs, 
"  and  the  Darknefs  comprehended  it  not.'* 
"  This,"  faith  S,  N.  P.  163,  *'  may  more  par- 
"  ticularly,  as  fome  think,  refer  to  the  fews.''^- 
But,  why  fo  ?  Were  the  Gentiles  lefs  dark  than 
the  fews^  Or  doth  the  Term  M'V/^  include 
the  Jews  only,  who  were  but  a  Handful  com- 
pared with  the  Gentiles  P  How  does  that  com- 
port with  Verfe  10,  "  He  was  in  the  World, 
"  and  the  W^orld  was  made  by  him,  and  the 
*'  World  knew  him  not."   Are  not  the  Gentiles 

included 


(    ^17    ) 

included  in  the  World  that  was  made  by  him, 
as  well,  and  as  much  as  the  Jews  f    Or,  is  he  ^^f"-  "'• 
the  God  of  the  Jews  only,  mid  not  of  the  Gen-  ^' 
tiles  alfo  ?  I  take  the  Darknefs  to  be  the  corrupt 
State  of  Mankind ;  Gentiles  as  well  as  Jews. 

He  fays,  P.  164,  "  The  Phrafe  com:?ig  into 
"  the  World,  feems  plainly  to  denote  a  pre- 
"  cxiftent  State  ;  but  neither  Scripture,  nor 
"  Reafon,  fupport  any  fuch  Notion  concern- 
"  ing  Mankind  in  general."  I  agree  with  him 
in  the  latter  Part,  but  differ  from  him  in  the 
former,  i.  e.  that  coming  into  the  World  feems 
plainly  to  denote  a  pre-exi/lent  State,  in  any 
other  Senfe  than  the  Pre-exiftence  of  all  Men 
in  their  Mothers  Womb,  before  they  may 
properly  be  faid  to  come  forth  into,  or  to  make  J^r-  xx.  18 
their  Appearance  in  •  the  vifible  World.  I 
apprehend  the  Phrafe  no  more  denotes  any 
other  Pre-exiftence  of  Mankind  than  the  com^ 
ing  of  the  great  Bay,  implies  the  Pre-exiftence 
of  that  Day.  Nor  do  I  fee,  with  what  Pro- 
priety this  Expreffion  can  be  applied  to  Chrift, 
more  than  to  any  one  of  the  Species.  For  he 
was  always  in  the  World,  v/hich  was  made,  John  i.  10. 
and  continually  fubfifts  by  his  Power ;  hence 
all  that  can  be  meant  by  his  coming  thereijito, 
is  that  he  afliimed  a  different  Manner  of  Ap- 
pearance, or  Mode  of  Manifeftation  in  it  than 
he  had  done  before. 

7.  P.  166.  "  Thofe  who  did  not  receive 
"  him,  and  were  not  born  of  him,  could  not 
"  therefore  be  defcribed  as  enlightened  unto 
"  Salvation,'"  Thofe  who  did  not  receive 
him,  could  never  be  born  of  him ;  for  he  that 
is  born  of  him,  is  both  enlightened  and  quick- 
ened by  his  Spirit.     The  Saviour  as  the  Light 

of 


(     2i9     ) 

of  the  World,  difpenfeth  of  his  Light  tof 
every  Man  that  cometh  into  the  World,  to 
give  him  a  Sight  of  his  captive  Condition ; 

a'cor.  vii.  this  Sight  producing  that  godly  Sorrow  which 
worketh  Repentance^  Salvation  enfues.  So, 
though  the  Light  of  the  Saviour  arifeth  upon 
ail,  in  order  that  all  may  come  to  Repentance 
and  be  faved,  yet  thofe  who  are  fo  attached  to 
their  evil  Courfes,  that  they  love  Darknefs 
rather  than  Light,  fhut  it  out  from  them,  and 
therefore  do  not  come  to  the  faving  Know- 
ledge of  him,  who  is  the  Author  of  Eternal 

Hcb.  V.  9.  Salvation  to  all  that  obey  him. 

If  my  Oppofer  intends  by  the  Phrafes  fav^ 
Ingly  enlightened^  efiUghtened  unto  Salvation;  and 
fuch  like,  that  we  mean  the  faving  Power  is 
nothing  in  the  Work  but  a  mere  Illuminator^ 
and  that  Illumination  is  Salvation ;  I  mufb  tell 
him,  we  entertain  no  fuch  Ideas,  for  they  arc 
void  of  Truth  and  Reality.  When  we  fpeak 
of  the  Light's  being  of  a  laving  Nature  we  do 
not  intend,  that  Salvation  is  efFeded  merely 
by  Light  ahjlraclively  confidered,  though  it  is 
the  Light  of  Life,  The  Eternal  Word  ope- 
rates both  as  Light,  and  as  Life.  It  gives 
true  Difcovery  and  Difcrimination,  as  Light ; 
and  empowers  to  live  and  adl  fuitably,  as  Life, 
This  Light  and  Life,  being  the  very  Nature 
of  the  Saviour y  are  properly  faid  to  he  of  a 
faving  Nature.  Men  may  be  fo  enlightened 
as  to  fee  the  Way  of  Salvation,  and  yet  refufe 
to  vvralk  in  it ;  yea,  they  may  be  led  into 
the  Way,  yet  not  abide  in  it.  Will  their 
Refufal,  or  Defecftion  alter  the  Nature  of  the 
Light,  or  prove  it  is  not  faving  f  Would  any 
Ihutting    out  the    Light,  be  a  Proof    that  it 

would 


(       219       ) 

•would  not  flilne  upon  me ;  or  of  the  Contrary  ? 
Food  is  not  fuch  to  him  who  refufes  to  eat  it ; 
but  is  it  not  Food  in  its  Nature,  becaufe  he 
refufes  it  ?  And  might  it  not  be  Food  to  him, 
if  he  would  be  wife  enough  to  take  it  ? 

8.     "  In   the    Beginning  was    the    Word,''''  John  i.  r. 

This  Divine  Word  had  no  Beginning.  It 
was  no  Part  of  the  Creation.  All  created 
Things  were  made  by  him,  and  called  from 
Inexiflence  into  Being  ;  but  the  Word  is  with- 
out Beginning  or  End  of  Days.  The  Word 
inexprefTible  by  Words,  and  incomprehenfible 
by  Thoughts  and  Imaginations.  The  Orthos 
Logos,  or  Right  Reafon,  infinite  in  Wifdom, 
Goodnefs  and  Power ;  from  the  Beginning 
iffuing  forth,  and  adling  in  the  Work  of  Cre- 
ation and  Providence,  and  alfo  from  the  Time 
of  the  Fall,  in  Mediation  and  Regeneration. 

As  Man  was  the  only  Part  of  this  lower 
Creation  defigned  for  Immortality,  the  Favours 
he  then  received  were  anfwerable  to  the  high 
Purpofe  of  his  Maker  in  creating  him.  The 
creating  and  conferving  Word,  immedi- 
ately became  his  Illuminator,  and  Quickener. 
"  All  Things  were  made  by  him,  and  without  Verfe  3, 4. 
"  him  was  not  any  Thing  made  that  was  made. 
"  In  him  was  Life,  and  the  Life  was  the  Light 
"  of  Men." 

After  Man's  Tranfgreflion,  and  Defedlion 
from  this  Divine  Light  and  Life,  this  gra- 
cious Word  aftoniililngly  condefcended  to  offer 
himfelf  to  repair  the  Breach,  by  determining, 
in  due  Time,  to  take  the  Nature  of  Man  upon 
him,  and  to  give  it  up  to  excruciating  Pains, 
and  the  Death  of  the  Crofs,  as  a  Propitiation 
for  the  Sins  of  the  ijholc  World.     Hereby  he 

ihewed 


(       220       ) 

fhewed  die  Greatnefs  of  Divine  Love  and 
Mercy  to  poor  helplefs  Man,  and  alfo,  by- 
then  immediately  renewing,  and  thence- for- 
ward continuing,  to  afford  a  Manifeftation  of 
his  Light  to  Man  in  his  fallen  Eftate.     Fori 

John  I.  lo.  before  his  Incarnation,  "  He  was  in  the  World, 
"  and  the  World  was  made  by  him,  and  the 
*'  World  knew  him  not."  The  Generality, 
though  they  felt  his  inward  Convidlions,  the 
Reproofs  of  Inftru6lion,  they  diflinguiflied 
them  not  to  be  his,  but  might  flatter  them- 
felves,  they  were  only  the  Effec5ls  of  Tradi- 
tion early  inftilled  into  their  Minds  ;  and  not 
having  their  Habitation  in  the  Light,  were 
become  as  Barknefs ;  yet  the  Light  fhined  in 

Vcrfej.  their  Darknefs,  though  their  Darknefs  com- 
frehended  it  ,iot.  They  thought  too  meanly  of 
this  Light,  had  no  juft  Conception  of  it^ 
knew  it  not  to  be  the  Vifitat'ion  of  the  Son  of 
God,  and  though  they  were  his  owji  Gentiles 
as   well  as  yeivs,    by   Creation^    and  intentional 

Verfe  ii,  Redeinption^  they  received  him  not.^     "  But  as 

'*•  "  many    as   received    hiniy    to    them    gave   he 

"  Power  to  become  the  Sons  of  God." 

The  Evangelifl  having  fpoken  of  him  as  the 
univerfal,  illuminating,  effecftive  Word^  Verfc 
14,  he  comes  to  fpeak  of  his  Incarnation, 
faying,  "  And  the  Word  was  made  FlefJj^  and 
"  dwelt  among  us."  We  are  not  here  to 
underltand,  that  the  fovereign  Word,  or  Spirit, 
was  iranfuhftantiated  into  Fleih,  but  that  for 
Man's  Redemption,  he  took  the  Nature  of 
Man  upon  him,  and  appeared  amongfl  Men,- 

as 

*  5.  "N.  might  fell  the  Evangelifl  here,  in  like  Manner  as  he  dot& 
us,  that  he  Attributes  not  this  iaving  Sonfhip  to  the  Grace  or  Gift 
of  God,  but  to  a  certain  inrtuous  Qpennejs  in  themlelvcs,  which  ren- 
ders their  Salvation  owing  to  themlclvts. 


(       221        ) 

as   a  Man,   and  undoubtedly  in  the  Eyes  of 

moft   feemed  not  more  than  Man  ;  but  faith 

his    enlightened   Follower,      "  aitd  we  beheld 

"  his  Glor\^^    (had  a  Senfe  of  his  Divinity,  as 

well  as  a  Sight  of  his  Humanity)    "  the  Glory 

"  as  of  the  only  Begotteti   of  the   Father''   (the 

only  One  of  his    own  Effence  and    Eternity) 

"  full  of  Grace   and  Truth — and  of  his   Fulnefs  John  i.  16. 

"  have  all  we  received^  and  Grace  for  Grace,'''' 

When  Perfons  read,  and  prefume  to  ex- 
pound, the  Scriptures  with  School  and  College 
Methods  uppermoft  in  their  Heads,  it  is  no 
Wonder  they  miflake  them.  The  infpired 
Writers  obferved  no  fuch  Rules,  even  thofe  of 
them  who  might  have  a  competent  Share  of 
Literature ;  which  moft  of  them  had  not. 
Learned,  or  unlearned,  the  Light  and  Motion 
of  the  Holy  Spirit  was  their  Guide ;  not  the 
Rules  of  Rhetoric,  Logic,  or  Grammar.  Is 
not  the  Apoftle  [Joh?i's  Greek  as  ordinary  as  G, 
Fox's  Fngli/h ;  yet  who  had  a  deeper  Under- 
flanding  given  him  in  Divine  Things  than 
fohn  f  Not  School-learning,  but  the  Light 
of  the  Holy  Ghoft  gave  them  a  right  Under- 
ftanding,  and  the  fame  is  requifite  to  the  right 
Underflanding  of  their  Writings.  They  f pake  iConii.6 
not  the  W'fdom  of  this  World ;  therefore  are  not 
to  be  underftood  by  its  Wifdom  ;  yet  nothing 
is  more  bufy  to  explain  them.  They  often 
treat  of  Things  promifcnouily  ;  even  as  our 
Saviour  himfelf  fpoke,  intermixing  the  inter- 
nal ipiritual  Senfe  with  the  external,  both 
refpeciing  himfelf,  and  the  Matters  he  touched 
upon.  This  'John  doth  in  his  firu  Chapter, 
Ibnietimes  fpeaklng  of  Chriil  as  the  \¥ord^ 
which  refpecls  his  Divinitv,  fometimes  as 
P  '  Man, 


(       222       ) 

Man,  or  as  in  the  Flefli,  and  fometimes  com- 
prehending both  Senfes  in  the  fame  Words. 
For  Want  of  a  right  Underflanding  properly 
to  diflinguilh  them,  Men  are  apt  to  jumble, 
and  miftake  one  for  another.  Hence  arife 
Difagreement,  Clalhing,  and  Jangling  about 
tlie  true  Senfe  of  Scripture  ;  and  trying  it  by 
the  Notiofis  of  Syjlems  they  have  efpoufed, 
inflead  of  trying  them  by  the  Truth,  it  is  no 
Wonder  there  is  fo  much  Controverfy.  The 
only  Way  to  put  an  End  to  it,  is  for  all  to 
come  to  the  Spirit  of  Truth  in  their  own 
Hearts,  that  they  may  be  led  into  all  Truth; 
which  till  they  do,  they  never  can  be. 

9.  P.  171,  S.  N,  by  a  Perverfion,  charges 
Barclay  with  Perverfion.  He  afferts,  "  PauV 
(in  Rom,  x.  14,  15,)  "  is  only  fpeaking  of  the 
"  Ifraelites^  as  the  Scope  of  the  Chapter  de- 
"  monflrates."  This  appears  to  mc  a  Miftake. 
For  though  the  Apoflle  had  been  fpeaking 
particularly  of  them  in  divers  of  the  preceding 
Verfes,  in  thefe  he  manifedly   includes  both 

jtom.  X.  y^^j-  and  Gentiles.  His  Words  are,  "  There 
"  is  no  Difference  betiveen  the  Jew  and  the 
"  Greek  ;  for  the  fame  Lord  over  all^  is  rich 
"  unto  all  that  call  upon  him.  For,  whofoever 
"  fliall  call  upon  the  Name  of  the  Lord,  fliall 
"  be  faved.  How  then  fhall  they  call  on  him 
*'  in  whom  they  have  not  believed  ?"  Esf<r.  The 
Pronoun  they  hath  evidently  an  equal  Refer- 
ence to  both  Jews  and  Gentiles ;  as  the  pre- 
ceding Context  demonflrates. 

\  rife  i8.  Accepting  thefe  Words,  "  their  Sound  went 
"  into  all  the  Earth,  and  their  Words  unto 
"  the  Ends  of  the  World,"  as  intended  only 
of  the  Preaching    of   the  Apoftles,  and  their 

Companions 


(     223     ) 

Companions  in  Travel,  and  as  being  literally 
true  when  Paul  wrote  his  Epillle  to  the  Ro- 
mans^ S,  N.  P.  172,  aflerts,  "  It  is  mojl  likely^ 
"  it  was  by  them,  and  their  Adherents,  pro- 
"  pagated  throughout  the  greateft  Part  of  the 
"  then  habitable  World."  Upon  which  I  afk, 
What  Probability  is  there,  that  any  of  them 
ever  preached  the  Gofpel  in  Chum.,  Perfia^ 
Tartary,  India.,  R^iff^<^-,  -America^  the  numerous 
oriental  and  occidental  Iflands,  or,  fet  legendary 
Tales  afide,  in  Britain^  or  in  fliort,  throughout 
the  far  greatejl  Part  of  the  then  habitable 
World  ?  The  AfTcrtion  appears  grounded 
upon  a  vulgar  Error,  though  too  current, 
and  what  is  built  upon  it,  is  improbable  Con- 
jedlure. 

ID.  P.  175,  ^r.  S.  N.  having  cited  i  Cor, 
iii.  18,  and  xii.  7,  faith,  "  Thefe  and  fuch 
"  like  Pafifages  are  afcribed  indifcriminately  to 
"  Mankind  univerfally,  and  every  individual 
"  Man  is  declared  to  be  the  Temple  of  God.,  and 
"  to  have  a  Manfeflation  of  the  Spirit.,  to  proft 
"  withaW  That  the  Manifeilation  of  the 
Spirit  is  given  to  every  Man  to  profit  ivithal^ 
we  verily  believe,  and  do  not  only  depend 
upon  this  particular  Text  for  it.  We  alfo 
believe,  that  if  every  Man  feeketh  rightly  to 
profit  with  it,  every  Man  may  fo  grow  in  Grace 
as  in  Time  to  become  the  Temple  of  God.  But 
that  every  Man  fo  profits  with  it,  as  really  to 
become  God's  Temple,  we  no  more  believe 
than  our  Accufer. 

Great  Part  of  what  follows,  and   indeed  a 

large  Portion   of  his  Volume,  is  made  up  of 

^Repetitions  from  his  Letter,  with   additional 

Suppofitions,  which  are  untruly  fathered  upon 


(     224    ) 

us ;  and  which  lay  fcattered  in  the  confuted 
Publications  of  Hicks^  Faldo^  B^'gg-,  -^^fy-t 
PickwortJj^  and  other  party  AVriters  in  the  laft 
Century.  Thefe  have  become  as  Magazines  of 
Sophiftry  and  Abufe,  to  furnilh  their  warm 
Succelfors  in  Oppofition,  who  to  this  Day 
keep  retailing  them  out  againft  us. 

II.  P.  180.  Our  Yjyi2iVi\\\\^x pref limes  entirely 
to  refute  every  Thing  Barclay'j-  Defender  has 
advanced  upon  Luke  xvii.  20,  21.  The  Paf- 
fage  is,  "  The  Kingdom  of  God  cometh  not 
"  with  Obfervation,  neither  Ihall  they  fay,  lo 
"  here,  or  lo  there  ;  for  behold  the  Kingdom 
"  of  God  is  within  you^''  To  fult  his  Pur- 
pofe,  5.  iV.  chofe  to  read  thefe  laft  Words, 
is  among  yon.  To  this  I  replied,  Obfervati- 
ons,  P.  74,  *'  This  reading  deftroys  the  Anti- 
"  thefis  evidently  intended  by  our  Saviour,  who 
"  was  here  anfwering  a  Queftion  put  to  him 
"  by  the  Pharifees^  concerning  the  coming  of 
"  an  G///w^;'^  Kingdom,  by  informing  them, 
"  that  the  Kingdom  of  God  is  an  inward  King- 
"  dom ;  and  ihewing  the  Difference  between 
"  an  outward  and  vifihle  Form,  which  Men 
"  are  capable  to  point  out  by  their  lo  here, 
"  and  lo  there,  and  his  own  internal  fpiritual 
"  Dominion." 

To  accomplifli  my  entire  Refutation,  he 
takes  the  Word  entos,  out  of  the  original 
Greek,  the  proper  Signification  of  which  is 
within^  as  it  Hands  in  our  Tranflation.  It 
is  aifo  rendered  in  Latin  intus  by  Be%a^  and 
intra  by  Cafalio^  both  which  fignify  within, 
Inftead  of  this  my  Opponent  fubftitutes  en,  ^ 
which  is  ufually  rendered  in  or  among.  By  \ 
the  like  Pradice  the  Scripture  may  be  made"  [ 

to 


(       225      ) 

to  teach  any  Dodlrine  whatfoever.  But  to 
common  Underftandings,  the  taking  away  an 
original  Word  from  the  Text,  and  putting 
another  in  its  Place  different  in  Signification, 
is  a  direcl  Faljifi cation  of  Scripture  ;  v/hich  is 
the  more  notorious,  as  there  does  not  appear 
to  be  any  various  Reading  in  the  Greek  Text 
to  afford  a  Pretence  for  it.*  The  Caufe  of 
Truth  ftands  in  Need  of  no  fuch  Artifices  ; 
nor  can  that  Syfiem  be  according  to  Truth, 
wiiich  is  obhged  to  Falfehood  for  its  Support. 

When  a  Writer,  who  profeffes  i'o  high  an 
Eileem  for  the  Holy  Scriptures,  takes  fuch 
unwarrantable  Freedoms  with  them,  as  openly 
to  falfify  them  to  ferve  his  Purpofe  ;  his  Efforts, 
inftead  of  accomplifliing  the  Refutation  of 
others,  muff  terminate  in  Self-confufion.  For 
this,  I  refer  to  P.  239,  where  he  vents  him- 
felf  in  thefe  opprobrious  Terms,  "  To  adopt  a 
"  religious  Scheme  which  is  contrary  to  them," 
(the  Scriptures)  "  though  we  may  borrow  the 
"  Phrafeology  and  Terms  of  Scripture  to 
"  exprefs  it,  mull  be  impious  daring  Infolence^ 
"  and  attrocioiis  Rebellion  againfl;  the  Divine 
"  Government.  Were  the  moji  dreadful  Curfes 
"  pronounced,  by  the  Spirit,  upon  "  any 
"  who  Ihall  add  to,  or  diminifh  from  the 
"  Prophecy  of  one  Book."  Rev.  xxii.  18, 
*'  19.  "  How  unfpeakably  deplorable  muft 
"  their  Doom  be,  if  they  die  without  an  Al- 
"  teration  of  Mind,  who  pervert  the  main 
"  Senfe  of  the  whole  New  Teflament,  and 
"  introduce  another  Gofpel."     If  this  heavy 

Charge 

*"  See  the  Greek  Teftament,  printed  at  Oxford,  1765  ;    to  which 
are  added  various  Readings ,,  collated  trom  above  one  Hundred  Ma- 
nufcripts,  and  from  the  ancient  Vci»ions. 
•  See  alio  M///'s  Greek  Tcftan:ient. 


(       226       ) 

Charge  and  Denunciation  belong  to  thofe  who 
add  to,  diminij}d  from,  or  pervert  the  Senfe  of 
Scripture,  it  behoves  our  Opponent  to  look 
to  himfelf ;  for  he  appears  to  be  notorioully 
guilty. 

Page  184.  He  teaches,  that  the  Apoftolic 
Col.  i.  %^.  Expreffion,  Chr'ifi  in  you  the  Hope  of  Glory,  only 
intends,  "  that  Chrill:  ihould  be  freely  pro- 
"  claimed  among  the  Gentiles,  to  give  them  the 
"  Hope  of  eternal  Glory."  Which  is  very 
much  like  afferting,  that  the  Proclamation 
concerning  Chrifl  v^ithout  them,  is  Chrill:  in 
them,  or  at  lead,  all  that  is  meant  by  it.  But 
prefently  after,  he  acknowledges  the  Truth  in 
Part,  where  he  fays,  — "  Chrill  no  doubt, 
"  dwelt  and  reigned  in  their  Hearts,  by  his  Spirit, 
"  through  its  purifying  Influence."  He  after- 
wards exprelFes  an  Apprehenfion  that  I  cannot 
think  Paul  meant,  Chrifl  fo  divelt  in  the  Hearts 
of  all  Mankind  univerfally.  Certainly  I  can- 
not ;  but  at  the  fame  Time  I  muft  think,  he 
appeared  by  his  Spirit  in  the  Minds  of  all, 
either  as  a  Comforter,  a  Purifier,  or  a  Con- 
vicftor  and  Reprover,  in  order  that  they  might 
believe  in,  and  obey  him  under  this  Appear- 
ance, through  which  they  would  find  him  to 
become  the  Hope  of  Glory  in  them. 

In  Matters  of  fuch  high  Concern  as  relate 
to  our  eternal  State,  it  is  incumbent  upon 
all,  to  be  more  cautious  than  confident  about 
the  Exclufion  of  their  Fdlovu-creatures  from  the 
Grace  and  Salvation  of  God;  left  by  afferting  the 
Non-exiftence  of  that  Experience  in  others, 
themfelves  have  not  yet  known,  they  become 
/lat.xxiii.  of  thofe  to  whom  our  Saviour  declares,  "  Ye 
"  fhut  up  the  Kingdom   of  Heaven   againft 

"  Men; 


(       227       ) 

"  Men  ;  for  ye  neither  go  in  yourfelves,  neither 
"  fufFer  ye  them  that  are  entering,  to  go  in." 
12.  If  any  afk,  What  is  the  Kingdom  of 
Heaven,  or  of  God  ?  I  anfwer ;  Notwith- 
ftanding  he  is  the  Ahnighty  Sovereign  of  the 
Univerfe,  yet  that  is  more  peculiarly  (lyled  his 
Kingdom^  wherein  he  fo  completely  governs  as 
to  be  always  cheerfully  and  perfecflly  obeyed  ; 
where  he  is  the  fole  Mover  of  all  that  is  done, 
where  he  is  glorified  in  all  that  is  done,  and 
where  he  communicates  of  his  Glory  and  Feli- 
city without  Mixture.  This  Kingdom  can 
neither  be  entered,  nor  at  all  feen  into  by 
Man,  but  through  the  New-birth  of  the 
Holy  Spirit,  whereby  the  Soul  experienceth  a 
being  born  into  it ;  a  bei7ig  delivered  from  the  John  iii. 
Power  of  Darknefs^  and  traiflated  uito  the  ^°^*  **  ^■^* 
Kingdom  of  the  dear  Son  of  God.  Hereby  alone 
the  Spirit  of  Man  enters  it,  and  through  Faith- 
fulnefs,  is  enabled  to  make  Advances  therein 
whilfl  in  the  Body.  This  Kingdom  Hands 
not  in  Locality,  not  in  any  here^  or  there; 
therefore  it  is  in  vain  to  dired:  it  by  lo  here^  or 
lo  there.  It  Hands  in  an  Infinite  and  Heavenly 
Spirit,  Life,  and  Nature,  wherein  nothing 
impure  can  live  or  enter.  It  is  the  internal 
Domuiion,  or  ruling  Power  of  the  Holy  Ghoft 
in  Men  and  Angels  ;  that  pure  Influence  fo 
beautifully  and  fublimely  defcribed  in  Wlfdom 
vii.  f  owing  from  the  Glory  of  the  Almighty^ 
which  in  all  Ages  entering  into  Holy  Souls, 
maketh  them  Friends  of  God,  and  Prophets, 
In  fine,  this  Kingdom  of  God,  is  the  Domi- 
nion of  the  Light  and  Life  of  the  Spirit  of 
God.  Whoever  lives  under  the  fenfible  Influ- 
ence   and    Government    of  it,  lives    in  this 

Kingdom. 


(     "8     ) 

Kingdom.  This  is  the  Kingdom  of  the  Saints 
miUtant  on  Earth,  and  of  the  Saints  trium- 
phant in  Heaven,  it  being  experienced  by  the 
Sancftified  in  Chrift  Jefiis,  in  Part  whilil  in 
this  World,  and  enjoyed  in  its  Fuhiefs  in  the 
World  to  come. 

What  follows  is  chiefly  a  Repetition  of 
"what  our  Opponent  publilhed  before  in  his 
Letter,  the  Tenour  of  which  is  already  obviated 
in  divers  Parts  of  this  Work,  and  therefore  I 
fhall  now  take  my  Leave  of  him,  paili  ng  by 
Abundance  of  his  Illiberalities,  and  fincerely 
wifhing,  that  himfelf,  and  all  Men,  may  come 
John  xvii.  really  to  know  the  only  true  God,  and  Jefus 
^*  Chrift,  whom  he  hath  fent,  that    they  may 

experience  Life  eternal. 


FINIS. 


1 


